If these words mean anything, they seem to me to put forward pretty broadly the common notion, that the first day of the week has succeeded as a Christian sabbath to the Jewish. The Jews had strong ground, indeed, for the observance of their sabbath,-the express divine command that they should rest from all the ordinary occupations of life on the seventh day of every week; and thus keep it holy, or set apart from the other six. It would have been very strange language for any one to say, that it was " becoming" in the Jews thus to keep holy the seventh day of the week: becoming in them not to rebel against the God of Israel! Nay, they were bound on their allegiance to keep holy the sabbath day. Well, we are taught that this Jewish institution was " a shadow of things to come, but the body is of Christ," Col. ii. 17; and this, and the other Jewish shadows, have passed away on the coming of the substance, Heb. ix. 9-12: so that now any adherence to the shadows involves a virtual denial that Christ has come in the flesh. Well, when we are told that it is becoming in Christians to keep holy the first day of the week, is it intended that Christians are bound to sanctify the first day as a sabbath, or rest from the ordinary occupations of life? This, certainly, is the thing intended, though not plainly spoken. Now, where is the scriptural ground for the sentiment? Is there any precept for such an observance in the New Testament scriptures? Let it be adduced. Is there any recorded example of such an observance in the apostolic churches? That would be equivalent with a precept; there is not one on the contrary, it is easy to collect from what is recorded, that the apostolic Christians pursued the ordinary occupations of life on the first day of the week, just as on any other. For is it not certain that the Jewish Christians, continuing to act as Jews, did continue to observe the seventh day of the week as a sabbath? (It was not till the writing of the epistle to the Hebrews they were taught, that the whole Levitical dispensation "was ready to vanish away.") And is it not as certain that they did not observe the first day of the week as a sabbath? for to have observed two sabbath days in the week would have been as contrary to the fourth precept of the law, as not to have observed one. Well, and what shall we say of the Gentile Christians? That they did not observe the last day of the week as a sabbath is certain, since they were expressly taught their freedom from the law of Moses: and can we suppose that they observed the first? That there were two different sabbath days observed by the two different classes of Christians? That on the day the one class ceased working, the other class worked, and vice versa: and that the Christian slaves, for instance, took the first day of every week as a day of idleness, and were allowed to do so even by their heathen masters. The supposition is monstrous. On the contrary, we may see a plain account why the time of Christian assembling was in the evening of the first day (as is sufficiently intimated), from their having then done with the ordinary business of the day; which would not have allowed them to meet at the time we usually do. And now, I would ask, is it becoming in Christians to adopt as a religious observance, anything that has no foundation whatever in the word of the Lord,—in either a precept or recorded

example? This, that you tell me, some urge as becoming in us, I would rather protest against as most unbecoming.

But the first day of the week was waited for by the first Christians?' Yes, indeed, see Acts xx. 6-7. xxi. 4: but what do those passages prove? That Paul and his companions, in their travels, when they wanted to meet with the disciples, waited for the stated period of their assembling as a church on the first day of the week. But does it go a tittle towards proving that day to have been observed as a sabbath? or do any of us deny, that it is not only becoming in us, but our bounden duty, to hold that day distinguished from the other six, as that on which our Lord rose from the dead, and on which we are to come together to break bread," in remembrance of the great work which He finished in his obedience unto death? This is the blessed observance of the day which has scriptural authority; and no other observance of it can I acknowledge. The divines of the world often tell us gravely, that nature and reason sanction the Christian sabbath, from the great expediency of having a fixed portion of time peculiarly devoted to religion and religious exercises. Those with whom that argument carries any weight, or who think that Christians are to be more religious and holy at some seasons than at others, must have gone far, indeed, in imbibing the spirit of false religion. I do not mean to intimate that there are any such among us.

But a respect is to be paid to the laws of the land.' Yes, indeed: in all things lawful we are to obey them; and, therefore, I would not keep my shop open on Sunday, nor if I were a mason, would I work at building a wall. But, if I were a shoemaker, and had a private room, I should have no scruple about making a pair of shoes in it; nor was the law ever designed to interfere with such private occupations. But, as to the law about Sunday observances, it enjoined every one to go to his parish kirk, and afterwards to amuse himself with sports and pastimes, for which they published an authoritative directory. I think we are called to avow that we take none of our religion from human law; but would it not be doing so, if we even professed to keep the first day of the week from any respect to acts of parliament.

As to casting a stumbling-block in the way of the world;' I never could wish to conceal from the world, that I do not regard Sunday as a sabbath but neither should I wish to obtrude that needlessly upon their attention, because this would be putting forward a subordinate matter in place of the one grand truth of the gospel.

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And now, large as my sheet is, I am obliged to conclude without treating the topic of amusements. Since I began this, I have received a letter from our dear Mrs. P―, communicatiug the double bereavement to which poor Mrs. B- - has been called. May she be abundantly comforted with the remembrance of Him, who has said "I will be with thee in trouble."

CLVII.

TO MR. J

April, 1832.

MY DEAR --Your letter is a painful one, but it describes a state of mind that I have been well acquainted with many a year ago. It is sometimes a sullen dissatisfaction, and at other times a fretful impatience, at finding yourself so very vile. You are out of humour with yourself, and with the Most High: and I am sure I have nothing to say to put you into good humour with yourself. On the contrary, I am sure, that in the blackest view you have of your own vileness, you have never seen the half of it. In fact, amidst all the seemingly strong acknowledgments you make of your wickedness, you altogether suppress or overlook the blackest instance of it, your "making God a liar," by discrediting the plainest declarations of his word. Indeed, it is well for me, and for all the elect of God, that he extends his mercy and salvation to such stubborn, wicked, rebellious, incorrigible infidels. You think not but that he expects some good return from those, to whom he extends what you call mercy, and that, if instead of that, all the returns they make to him are evil, and only evil continually, nothing is to be looked for but that he would cast them off. In short, though you are verbally (I believe) a Calvinist, yet what you call salvation hinges, in your view, upon some conditions to be fulfilled by the sinner. Now, all such imaginations are entertained in direct contradiction to the word of God. He knows what is in man, and tells us plainly of his saved people, that in them dwelleth no good thing. There are manifestations of the evil character, which may come by surprise on them; but never upon Him. His design is to "shew the riches of his mercy" on those who need mercy higher than the heavens, and who need it continually-who have nothing else to stand by. Now, that the gospel is such an absolutely unconditional declaration of the gracious purpose of God, may appear sufficiently from a reference to Jer. xxxii. 38, 39, 40. There the God of Israel takes the whole upon himself with an "I will," and "they shall:" while, in the preceding verses (30-35), the character of Israel is so marked, that it appears nothing else could meet their case. Nor is there just ground left for any one, while he admits it true that God deals thus with his elect, to put away the joyfulness of it by urging-"Ah! if I knew that I were of the number." He that believeth-he that is convinced that the divine testimony concerning the salvation of God is true-he shall be saved. So the word from heaven declares; and no supplementary revelation is necessary to tell that believer that he is one of the elect. Indeed, if his hope rested on the ground of any such persuasion, as that he is among the elect of God-it would rest on a ground quite different from the hope of the gospel. That hope is derived from the

character of God, as He has revealed his glory in the person and work of his anointed, in the combined perfection of righteousness and of mercy, and from the word that brings nigh his salvation to all alike, who read the report of it in the declaration, that he who believeth that report is justified from all things, and has eternal life ;— and this on the ground of worthiness too-but the worthiness of Him who died the just for the unjust, and on whose head are many crowns; -and in consequence too, of the fulfilment of conditions-but conditions that have been fulfilled by the mediator of the new covenant -that surety of his people, with whom the covenant has been made, and therefore standeth fast. I know that you have been accustomed to express assent to these things; but if you be now only persuaded of the truth, you would not stop to inquire whether you have heretofore believed, nor would even the certainty that you never had, now keep you back from drawing nigh boldly to the mercy-seat. If you but believed them now, you would come now-you would not hold back in a pet-you would come at once to Him who receiveth sinners who in no wise casteth out any. Nor can there be any circumstances of malignity of evil, or incorrigibility of wickedness in yourself, that would prevent your drawing near while you are kept in the belief of that word, which shews "heaven opened" in setting forth the full prohibition that has been made and accepted, and proclaiming the sure mercies of the beloved throughout a sinful worldsure to all the seed, on account of their being based exclusively on him who is a sure foundation. If you urge, perhaps secretly, that, after all, must we not truly repent, and bring forth fruit, &c. and may not these be justly considered as conditions to be yet fulfilled on our part, I only say that you might as reasonably talk of our being brought to glory, as a condition of our being saved. He does give his people repentance unto life; and this in giving his word of truth entrance into their minds. But that is part of the salvation wherewith he saves them; and to talk of one part of his salvation as the condition of another, is nothing but the wicked nonsense of infidel theologians.

YOUR letter has blown off the ashes of forgetfulness, revived all affectionate interest, and stirred me up to bear you in remembrance before the mercy-seat. Much of the intelligence is very interesting. The worst part of it is their being entangled with an ecclesiastic, and him pensioned. In that they have among them one who holds a

reasoning fee in the service of Antichrist. Yet, even such—as sinners of every class and description, the Lord does call, as I have to own, to his glory; but, when called, they will throw up their brief, and fling away the fee that accompanied it with abhorrence. It will rejoice us to hear shortly that ever so few have come out from those who will not follow the Lord fully. Farewell, dear brother. Be strong -yea-be strong.

May, 1832.-Your intelligence about the happy issue of your communications with thes is most gratifying. We see in such instances the triumphant power of Zion's king, reigning in the midst of his enemies, and leading captivity captive;-bringing into captivity to the obedience of his word those who were held in willing thraldom by the God of this world. I quite agree with you in considering the second coming of our Lord as very near. All the signs of the times concur in marking its rapid approach. The consumption of the man of sin by the spirit of the Lord's mouth, goes on marvellously; and this we know was to precede his final destruction. 2 Thess. ii. 8. The kings of the earth also are evidently prepared to hate the great whore and her daughters, that have committed fornication with them so long; or at least are beginning to feel that they have tasked themselves with a cumbersome stone, in attempting to combine the concerns of another world with their earthly governments. Then the general rapidity with which the wheels of providence are turning-political events more numerous and more important taking place now in a few years, than centuries formerly used to give birth to; this also speaks loudly to us-" behold, I come quickly!" for without attempting to quit our proper province for politics, we know that all things serve Him, and are but preparing the way of the LORD. The general expectal also, even among those who are most blind to his true character, I do with you think in some degree indicative; though I make not so much of this as of other signs; for I believe history teaches, that a similar expectation was very generally entertained at the time of the Crusades. But enough of this.

On the expression-follow holiness, (Heb. xii. 14.) little needs to be said, when the true import and nature of scriptural holiness is known. The exhortation is suited only to those who are holy, "sanctified in Christ Jesus," "called to be saints:" and when they are exhorted to follow holiness, it is simply to pursue the course which becomes such a people-a people holy to the LORD, separated to Him and his service-turned from all the gods of the nations that are but idols, and from all the religious ways connected with their worship, and taught to sanctify the Lord God in their hearts as the only living and true God; taught this by having their eyes open to the discernment of his revealed glory in the work of his anointed. Others will mistake this, as every part of Scripture; and will imagine they are following holiness, when they are striving hard to become something like what they call saints, to become what they are not, or to pretend to be so. The plain import of the expression "follow