blessed, and continues to bless. It is but a short that it claims; let us this evening follow up our season that we sit by the pools of Elim, undis-reflections. What soul that is capable of thinkturbed by the cares and vexations of time. God forbid that it should be abridged. We need it all and would sue for more-were it not that He who knows our frame had said, 'Six days thou shalt labour, and do all thy work.' The sabbath is our jubilee, our blessed privilege, a happy foretaste of our joy, when the last remnant of the curse shall have passed away; for it is a respite from the curse, In the sweat of thy face shalt thou eat bread!' Oh that on it and by it we may be ripened and prepared for the eternal sabbath!

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FIRST DAY.-EVENING.

ing and judging correctly, can fail to be thankful that God has so imperatively instituted a day of hallowed rest? It has been appointed in wisdom and mercy by the great Author of our being, who knows what man is, and what man stands in need of. Oh! how blessed is it, that on the recurrence of every seventh day the whole rational offspring of God, some of them worn out by distracting, soul-oppressing, soul-ruining cares, others borne down and worn out by severe and hard toil during the six days of the week, should on this holy day suspend all their labours, and leave all their cares and toils for a time behind them. How blessed, that in their private retirements, and in the bosom of their families, and in the sanctuary of God, they are privileged, in peace

• There remaineth therefore a rest to the people and solemn stillness, to meditate on things divine; of God,' Heb. iv. 9.

THE whole of the dispensation prior to and under the law, was prefigurative of the Christian. By the sensible emblems of the one, the spiritual nature of the other was pointed out; and all the institutions and typical observances of the Jewish economy were designed to shadow forth and prepare men's minds for the purer and brighter state of things under the gospel. The words offered for our meditation, are a conclusion drawn from some preceding arguments, to prove that the sabbatical rest appointed on the seventh day, when God ceased from his work of creation-as also the rest of the promised land of Canaan, were both the one and the other types and figures of another and a better rest, into which all real Christians should be admitted. The seventh day of rest was emblematical of the eternal sabbath-and the land of Canaan was prefigurative of the heavenly Canaan. The Israelites had enjoyed their sabbaths, their privileges, their rest in Canaan, still led to anticipate something far more glorious and exalted. If Joshua had given Israel all the rest that God intended, when he brought them into Canaan, would he have spoken of another day and another country -would the Holy Ghost, by the mouth of David, many ages after their settlement in the land of promise, and when they were in the height of their prosperity, have spoken of another sabbatism, of another country, had there not been another and better rest; had there not been another and a better country awaiting true believers, a sabbath that was everlasting; a country that was eternally blessed?

In the morning we were led to reflect on the fourth commandment, and the holy observance

to hold converse with God; and thus to prepare for another and an eternal world. Sweet, indeed, is this day of holy rest, it is the best and most blessed of all the seven; and that man who would denude himself of the spiritual enjoyments of this day, knows not what his privilege is; knows not what true delight means. And oh! who can calculate the guilt and criminality of those who would divert this sacred day from the grand purposes

for which it was designed and instituted— who would do anything themselves to desecrate it—who would prevent any, whether rich or poor, from keeping it holy unto the Lord? Oh! it is lamentable to think, that in this Christian land there should be found one daring enough to rob God of his own day, and thus of his glory-bold and cruel enough to rob man of his dearest birthright privilege-mad enough to afford the means, and hold out the temptation, to inconsiderate souls to prostitute and profane this holy day.

But as every Sabbath-day is an emblem of the eternal sabbath, it should be employed in such a way as to render it a preparation for the eternal rest. It was instituted for this purpose, and men are frustrating the design of Heaven, when their exercises and employments on that day do not lead the soul directly to God and to heaven. How then should the day of the Lord be spent? Not merely in resting from bodily toil and earthly cares, but in engaging the mind in those spiritual and sublime exercises in which believers hope to be eternally employed in the upper sanctuary. It should be spent in praising and holding communion with God-in uniting with the redeemed above, in worshipping Him who sitteth on the throne, and the Lamb that was slain-in gratefully rejoicing in that event, to perpetuate

which this first day was instituted, viz., Christ's | labours and toils of our mortal condition-rest resurrection from the dead-and in meditating from all the cares and perplexities that enter into upon, and looking forward to, that sabbath our state here below-rest from all the infirmities, which they hope to enjoy, when the shadows of diseases, and pains that cleave to us as the chiltime shall flee away, and the realities of eternity dren of the dust rest from all the fears, and shall commence. Believers enjoy their sabbaths bereavements, and sorrows, that are mingled in here, and praise God for them; still they look our cup-rest from all the temptations of the above and beyond them, they long for something world, the fiery darts of the wicked one, to which better. we are exposed here—rest from all the stings of conscience, and the apprehensions of guilt that are inseparable from our present state-rest from all the rebellious thoughts, sinful desires, and corrupt passions, that flesh is heir to rest from all those lamentable differences that separate man from man, Christian from Christian in this world

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which every child of Adam is subject. In short, there shall be deliverance from all that can be denominated evil or calamitous, whether it arises from natural or moral causes; and this, just because there shall be deliverance from the very existence of sin. And who does not sigh for this state of things? Tossed by the tempests of life, who does not respond to the declaration, Blessed are the dead who die in the Lord, for they rest from their labours.' But this is not all. The rest of heaven is not mere negative, but positive enjoyment. It is, as we said, rest in God-in the enjoyment of God's presence the seeing him face to face-the being gladdened with the smiles of his countenance and the sensible tokens of his love-the being filled with all the fullness of God-the uniting with the spirits of the just made perfect-the doing God's will, celebrating his praises, and dwelling for ever with the Lord.

I cannot conceive any thing more comforting and heart-cheering than this gracious declaration, "there remaineth a rest for the people of God." Believed in and taken home, it is fitted to ease every load under which burdened souls labour. Let us then meditate upon it for a little. The rest of the soul, whether in heaven or earth, in-rest from the fear and the stroke of death to eternity or time, can only be found in God himself, in his love and favour through Christ. Till such time as a sinner has learnt to place the burden of his guilt upon Christ, to look to God as a reconciled Father, and to choose Him as his alone portion, he cannot know what rest means. But induced and enabled to come to Christ, labouring and heavy laden, to look to him with steady eye, to repose in Him as the only Saviour, he experiences a peace and a tranquillity of mind that passeth understanding. It is of this rest, of which the apostle speaks; and this is tasted by believers here, this proves to them an earnest and foretaste of heaven; and this raises them above all the toils of their pilgrimage-journey, so that they can even glory in the tribulations of life. Still, whatever may be the experience of God's children here, and whatever peace God may impart to them in their passage through the wilderness, like the Israelites, they look forward to Canaan, and their gracious leader still reminds them that there is a rest that remaineth. They may have a cup that is sweet put into their hands, but it is not unmingled; a day that is bright, but not cloudless; a peace that is comforting, but not perfect; an enjoyment of God that is enviable, but not full. There is always something in themselves, something in the land where they sojourn, something in the inhabitants of the country where they have pitched their tent, and something in the very atmosphere that they breathe, to remind them that this is not the place of their rest. Now the rest that is here spoken of, is the rest of heaven, for never can it be tasted in perfection till the Christian gets there; and though we cannot conceive of it aright now notwithstanding all that God has revealed of its nature, yet enough has been made known to quicken our desires, and to stimulate our exertions for the attainment of it. It is rest from all the

Now, this rest remaineth for the people of God. Great as it is, it is not too exalted for every child of the dust to aspire after. It has been purchased, it is prepared, and it is promised to every child of God. It is secure as the promise and oath of the unchangeable God-secure as the covenant of peace ratified by the blood of Christ can make it, and after it shall have been enjoyed through ages unnumbered, there still shall remain a rest, a growing felicity for the people of God. Let us then cast in our lot with the people of God, let us pray and strive to obtain their character, and let us fear lest a promise being left us of entering into this rest, any of us should seem to come short of it.'

most ancient uninspired authors, both say, 'The seventh day is holy.' Other ancient writers have such expressions as these:-The Phoenicians consecrated one day in seven as holy:"The seventh day is the day which all mankind celebrate:' 'A The seventh day is given to school-boys as a seventh day is observed among holy people:" holiday: The Greeks, as well as the Hebrews, observe the seventh day as holy:' 'Almost all the philosophers and poets acknowledge the seventh day as holy.' Josephus says, 'No city of Greeks or barbarians can be found which does not acknowledge a seventh day's rest from labour:' and Philo, the Jew, says, "The seventh day is a festival to all nations.' Now, though in some cases this custom may have been derived from intercourse with the Jews, yet, when we consider its very early and very extensive prevalence, and the general aversion of the nations from what was peculiarly Jewish, we must conclude that, in most cases, it had a different origin. That origin evidently was not any foundation in nature, like what exists for the yearly and monthly division of time. The custom must be traced up through Noah to Adam, and can only be accounted for on the scriptural principle of the express command of the Creator.

In the fourth commandment, the reason of the institution is stated to be God's resting from the work of creation. Now, as this reason for its observance existed so early, it must be a strange partiality for a theory, which can lead any one to suppose that it was not observed till upwards of two thousand years after. As to the argument founded on Deut. v. 15,-had no other reason been mentioned for the observance of the sabbath, this passage would be much in favour of the idea that it was not observed till that time. But as the reason of God's resting from the work of creation is referred to expressly and repeatedly, the fair conclusion is, that the sabbath, which from the first was a commemoration of the creation of the world, was then to answer to the Jews the additional purpose of being a memorial of their deliverance from Egyp-versal obligation of the sabbath, as well as from tian bondage.

But to come directly to the point, the perpetual and universal obligation of the sabbath is clear from its original institution, in the second chapter of Genesis. The reason given, existed with as great force immediately after the creation, as at any subsequent period. This reason, drawn from the creation of the world, equally concerned the whole human race; and, therefore, it is unreasonable to suppose that God would have enjoined the observance on so small a proportion of them as the Jewish people.

Another argument in support of the universality and perpetuity of the sabbath, and especially of its early origin, arises from the fact that almost all the nations of antiquity had a weekly division of time, and regarded the seventh day as holy. Hesiod and Homer, who are probably the

The universal and perpetual obligation of the sabbath, also appears from its occupying a place in the moral law-the ten commandments. It is moral as to its essence, which is, that some portion of our time should be dedicated to God, Its circumstantials are the exact proportion, and the particular day; either, or both of which might be altered, and one of which has been altered, by the authority of the Lawgiver himself.

From this doctrine of the perpetual and uni

the most prominent idea in the passage now meditated on, we may clearly infer, that one great reason why we should still observe the sabbath under the Christian dispensation, is devoutly to commemorate God's work of creation. The first day of the weck, being substituted for the seventh, must, of course, be considered as answering the purpose of the seventh in this respect. It is not for Christians, even under the pretence of exalting the glory of God in the work of redemption, to undervalue, or overlook his glory in the work of creation. The glorified in heaven praise him for the things which he has made. They fall down before him that sitteth upon the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, 'Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure

What, then, is the leading idea which the scriptures convey as to the manner in which this sacred day should be observed? It is that it ought to be kept as a day of rest. There should be a cheerful and total cessation from all worldly business. The only exception to this rule, let us ever remember, is the lawfulness, or rather, the incumbency, of works of necessity and mercy; with this exception, the rule ought to be strictly, unequivocally, and conscientiously adopted and observed.

they are, and were created.' So let us, on our sab- | all that is written in any part of the sacred scripbaths on earth, praise him who 'in six days made tures with regard to it. heaven and earth, the sea, and all that in them is, and rested the seventh day,' and on that account, blessed the sabbath-day, and hallowed it.' While some have imagined that the world existed by a necessity of nature, and others, that it owed its being to chance, and while many have persuaded themselves that the sun, moon, and stars governed the world; we see that the stated weekly return of prayer and praise has tended, and is still designed to perpetuate the knowledge, and to promote the glory of the one living and true God; and that it is a declaration on our part, that we are neither atheists, nor idolaters, but believe in him, and worship him who at first said, and it was done, and commanded, and all things stood fast, and who still upholds and regulates the universe. This, we also see, is worthy of the special consideration of those who addict themselves to the study of the history or the philosophy of nature. They are here taught, not only that they ought to look through the works of nature to the God of nature, but that a view of the wisdom, power, and goodness manifested in creation, should lead them to the conscientious observance of the sabbath. If this be neglected by them, they may muse, or talk, of devout feelings as they please, but they have no such devotion as the bible acknowledges, or as God will accept.

SECOND DAY.-EVENING.

'But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle, nor thy stranger that is within thy gates; that thy man-servant and thy maid-servant may rest as well as thou,' Deut. v. 14.

AGAIN are we called on to meditate this evening on the pleasing theme of the sabbath of the Lord our God. May the Holy Spirit cause us to delight to dwell on it; and may our contemplations be blessed to lead us more and more to understand its duties, and more and more to value its advantages.

From the doctrine of the perpetual and universal obligation of the sabbath we may infer the way in which it ought still to be observed by us. Our rules on this subject ought to be drawn from

In connection with this, let us also remember, that the negative observance is but one part of the commandment, and that it has also its positive duties to be discharged. Under the Old Testament, the sabbath was 'a day of holy convocation,' on which sacrifices and other services additional to the daily were offered at the temple, and on which Moses and the prophets were read in the synagogues. In the New Testament, Christians are exhorted 'not to forsake the assembling of themselves together.' But as the whole day is sacred to the Lord, the remainder of it should be dedicated to the more private duties of religion.

Now, not to dwell longer on the sabbath as an authoritative commandment of God, what a striking illustration is it of his goodness! It is merciful to the lower animals. These animals need this rest to recruit their strength; God has ordered that they shall enjoy it.

What a merciful institution is the sabbath to human beings of every class! How merciful to servants, and to all who are employed by others in any capacity! None can deny that such rest is good when men are labouring entirely, or partly, by compulsion, and for the benefit or pleasure of others; it is also good, when they are labouring voluntarily for themselves. The law of the Lord does not leave it to the discretion of any party whether men shall work on the sabbath or not; it does not leave them at the mercy of the tyranny, and covetousness, and ungodliness of others, or of their own selfishness, and want of principle; but it wisely and graciously restrains them. Human law is also merciful, when, in conformity with the divine law, it interferes to prevent the desecration of the sabbath by unnecessary work, or by amusement. There cannot be a greater mistake than to suppose that such laws bear hardest on the lower classes; for the lower classes most directly reap the benefit of them. This is true, even in a merely temporal sense. No more wages would be drawn, on the whole, by working people, from the labour of seven days, than from За

the labour of six. The price of labour is, in a1ever hail its return with joy, and consider it as great measure, determined by the demand and a call to withdraw our thoughts from this world's the number of labourers. A few might gain bustle, and cares, and sorrows, and to fix them something more, for a short time, in some depart- on the concerns of our never-dying souls, on God, ments, by working on the sabbath; but that, and Christ, and eternity. We would ever seek could not be generally or permanently profitable on it more light, more love, more joy; and ever to labourers, because if they were to work as hard, study so to spend it that it may be the means of on seven days as they do on six, that, besides wast-building us up in holiness and comfort through ing away the body, and destroying the character, faith unto salvation.