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Necessity and mercy letters are, we should think, fully as rare as necessity and mercy railway trains. The writing of letters is evidently a species of secular labour, and is therefore improper on the Lord's day. "What!" some may exclaim, "not write a letter on business, a letter of friendship, nor even a religious letter on Sabbath." We answer, No. Delay it till another day, unless you would commit sin by not writing. And if our readers are solicitous about fixedness of heart, and freedom from worldly thoughts, and agitating cares, let them not open any letters on Sabbath. We do not commit sin by refraining, and we should, if we have any doubt in our minds as to the propriety of any thing proposed to be done on that day, give the advantage of it to the keeping of the Sabbath. We have occasion to know that the Lord's day, especially within these few years, is much profaned by letter writing. Should any, into whose hands this paper may come, be in the habit of spending any portion of their sacred time in this manner, we beseech them to desist for their own sakes, and for the sake of God's glory, and the spiritual welfare of those connected with them. How conscience hardening, God dishonouring, and judgment procuring a sin must it be, for example, in one who has not only made a profession of religion, but who goes, of a Sabbath evening, to pray with, and teach divinity to a class, after having spent the afternoon, while his friends may have been at church, in writing business letters, or pleasure letters to a friend.

Sabbath walking, for mere recreation, is another way in which that holy day is grievously profaned. This evil prevails to a lamentable extent both in our large towns and in rural districts. Many attempt to justify this practice; but, in doing so, they are chargeable with confounding things which are essentially different. Their plea is, that this may, in some instances, be conducive to spiritual improvement. The question, however, is this-Is it that they may be the more enabled to glorify God, and to hold communion with him on his own day, that men, women and children, betake themselves to the highway or the crowded common, instead of the closet, the Bible, and spiritual converse in the family circle? We should think few would venture to assert that such is the ruling motive with the generality of those who prostitute the Sabbath by walking in crowds, and in talking about every thing or any thing, rather than the one thing needful.

Sabbath visiting is likewise exceedingly prevalent in our day. It is barely possible that Christians may derive spiritual benefit from visiting one another on the Lord's day; yet, to use the very mildest terms, why run the risk of being tempters to each other by indulging in improper conversation? Why not spend the sacred time in the bosom of our own families when attendance on public worship is over. At the same time it might be highly beneficial were our "young men from home" to assemble in the vestries of our city churches, for the purpose of devotional exercises, either in the morning or evening of Sabbath. Well disposed heads of families will find their hands full with other and more necessary work during these portions of the first day of the week. Both the young and the old would give evidence of loving the Lord's day and its exercises, were they found more generally, than, alas, they are, attending upon the Fellowship Meetings during the other days of the week. With regard to the Sabbath visiting which we have mentioned as one of the ways in

which that day is desecrated, we have to remark that it is very frequently connected with what are called "SUNDAY parties," for the purposes of feasting and conversation. These it may be said are composed, for the most part, of select friends-fellow professors of religion, and formed only after"DIVINE service." Such parties are, nevertheless, totally inconsistent with the nature and opposed to the design of the Lord's day. In addition to the open violation of the seventh-day rest, which is necessarily connected with preparations for guests-the labour of servants, and the earthly aspect which every thing in the dwelling must assume-it is evident that the design of such assemblages, amongst any of the orders of society, is not the sanctification of the Sabbath. All such meetings of friends on this day are positively unlawful.

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In the above paragraph we have marked two phrases in capitals in order to draw attention to them. The first is highly improper, although we are sorry to say that it is in common use even amongst religionists of the strictest sort. This word-Sunday-does not express the idea intended by those who speak of the first day of the week under this appellation. Those who use it mean, of course, to direct our attention to that day of sacred rest which God has set apart for the public and private duties of religion; whereas this word cannot, even on the principles of correct speaking, be employed except in allusion to the customs of our barbarous ancestors, who set apart a certain day for the worship of the sun. Besides God has given the day a certain name,-Sabbath, and we find Christ, speaking of a period long after his resurrection, saying, Pray ye that your flight be not in the winter, neither on the Sabbath day." There are other two names given to this day in the Bible, viz., the First day of the Week, and the Lord's Day. The first of these has simply a respect to the relation which it bears to the other days of the week, and the second refers to the honour which Christ put upon it when he rested from the work of redemption. The Lord's day is emphatically the Sabbath, and we, in giving it any other name than that which God has given it, disregard his authority, and call his wisdom in question. But it may be asked, why not change the names of the other days of the week, for they may be all traced to heathenish customs? The answer is, God has given the first day of the week a name expressive of its sacred nature, while to the other days he has given no names. Let it not be said, "This is a mere quibble about a word;" for what are words? They are the medium through which ideas are conveyed from one mind to another, and they are properly used only when they convey the idea which they are designed to express. Now Sunday does not express the idea intended. We might in the same way change the names of other divine institutions, but we would fail to express the idea given of them in the Word of God. How unmeaning and profane would it be, for example, in Presbyterians to follow the fashion of many by calling the Lord's Supper the Mass, and the other sacrament Christening. There is one thing more which we would observe in regard to the word Sunday: in proportion as Sabbath profanation has increased among professedly religious people, so has the use of this appellation for God's holy day become general amongst them. This is a fact which Scottish Christians would do well to consider.

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With regard to the other phrase-Divine Service, we would merely say, that there is no such thing as one part of the Sabbath to be devoted to Divine Service, and another part to what is not divine. The whole day is to be occupied with acts of public, private, and secret worship, except so much as is to be taken up in the works of necessity and mercy." The phrases which we have condemned have been transplanted from the south, where not only on the continent, but also in England, the Sabbath is no Sabbath to millions, except during what are called canonical hours; after which the hook of sports is virtually opened, and the doors of the ball-room and the theatre are thrown wide, and many, both of the elite and the refuse of society, are found crowding in to defy the God of heaven, and to bring down upon themselves swift de

struction.

The Sabbath visiting of which we have been speaking is not only very general, it is also indulged in by professors without any design whatever, either expressed or implied, of promoting their mutual spiritual improvement. This shews that instead of calling the Sabbath a delight, the holy of the Lord, and honourable, they, in effect, say, what a weariness is it. And yet we would ask, is it better, either for soul or body, to congregate at the corners of the streets, and talk of any thing rather than the things of God? Is it better, either temporally or spiritually, to admit neigh. bours into your houses, or go to their houses to converse about worldly matters? It cannot; it is degrading and ruinous to all who indulge in such practices. In this way the Sabbath is lost, and a lost Sabbath has often been the cause of a lost soul. Our souls are precious, and the souls of all are alike precious, and no liberties should be taken by one class more than another. With respect to the keeping of the fourth commandment there is no person or class excepted. We have heard of a minister of the gospel who asked some of his hearers what was the reason they did not visit him on Sabbath, and speak about worldly and trifling matters. The only answer was, you are a minister And is it come to this, that none except ministers are bound to the full extent to remember the Sabbath day to keep it holy.

Travelling on the Lord's day for recreation, and for the purpose of visiting friends is another very prevalent mode of profaning that holy day. Many travel on Sabbath under what may be called the flag of religion. This is very general, especially in country places. Some have a great dislike at what they call "silent Sabbaths," and, therefore, they will travel many miles to avoid the weariness of a Sabbath at home. They perform such journeys, not because they think God will be displeased with them, should they stay at home, when their own church happens to be vacant, but because they are prompted by a desire to enjoy a pleasure walk, if it is a fine day, or to gratify an idle curiosity by listening to some new preacher, and by talking to some acquaintance in the district which they visit. Far be it from us to sit in judgment upon people's motives. Yet we would call on them to examine their own hearts under the guidance of the Divine word. Besides, there is one thing which tells against many such persons, namely, that their seats in their own churches will sometimes be empty without cause.

(To be continued in our next.)

TO THE EDITOR OF THE ORIGINAL SECESSION MAGAZINE.

SIR, Though I live far from the bustle of the literary world, your magazine has reached me, and I crave your indulgence for a few remarks, suggested by the articles in the latter numbers, entitled, "Salvation by Grace," and "Man's Inability and the Gracious Power of God." Brought up in attendance at the church of a venerable minister of the stricter side of the United Secession, I well recollect, as the Sabbath returned, of travelling over a high mountain, generally, in company with the shepherds on the farm, and which was not always a "mount clear," for clouds and mist often hovered on its top, till descending the opposite side, the Tweed stretched and winded along with its silvery waters, and those of its numerous tributaries, glancing in the morning sun. This, to my youthful mind, accorded finely with the practice of our minister, who often took us up to the "exceedingly high mountain of divine sovereignty," "with shadows, clouds, and darkness resting upon it;" then he would shew us our utter sinfulness and depravity, and the riches of divine grace in its fulness, freeness, sovereignty, and irresistibility, all harmonizing in the eye of faith, and blending in sweet unison in the songs of the redeemed. This was truly the clear stream of the water of life, refreshing and fertilizing the low valley of humiliation, while not far distant rose the rocky precipice, or stretched the barren heath.

By a certain principle of association and retrospection, implanted in our nature, I was carried back by your articles to reminiscences such as these, and could not help speculating on the marked difference in what may be called the stamina of pulpit exhibitions, in the same, and in other churches, since that time. Instead of the faithful, searching, and scriptural views, of departed generations, we have now in general something soft, balmy, and flattering to human pride: Calvinism dressed up and diluted, and in many cases poisoned: the doctrine of man's total depravity almost wholly lost sight of, God's character resolved into mercy and benevolence, and man enabled to merit a little in helping to save himself, so that only here and there is a strict orthodox Calvinist to be found.

Now I suspect this result does not exactly spring so much from a deteriorated soil as from defective cultivation. The human soul is not properly cultivated. Like a field badly ploughed and sown with spurious seed, the weeds spring up more luxuriantly than the grain. The mental soil of our population has, indeed, I am persuaded, become what is technically called light, in which state, agriculturists well know it produces weeds most readily and abundantly. This may partly arise from a large influx and importation of English and French customs, manners, and modes of thinking; but there is also a great change in the manner of cultivation by those that have the training of youth under their charge, from the heads of families up to the occupiers of professorial chairs. The depths of the human soul are not properly ploughed up. The understanding is not enlarged by having right and scriptural views of the great things of God's law and testimony presented to its discrimination. There is, indeed, intense polishing and beautifying of what is utterly corrupt and worthless at the bottom, whence noxious plants and fruits spring up, and utterly disappoint the

labours and pains of the cultivator. What a multitude of sermons are preached every day in Scotland, and what a number hear them, while every town and village has its week day, and its Sabbath, or as they are more commonly called, its Sunday schools, and yet how soon are their lessons forgotten! How rarely do these scholars, when they get houses of their own, keep family worship in them, or instruct their children. And how rarely do those masters that still maintain the old system of Sabbath instruction, and family-worship, get domestics into their families that will pointedly attend the one, or listen to the other. Were Bishop Burnet and Graham of Claverhouse, to arise from their graves, and enter on a fresh crusade, to force Puseyism, on our beloved country, the former, I am persuaded, would not meet with so many peasants that would be more than a match for learned bishops, neither would the latter have to complain so lustily of the ploughmen and shepherds being all "psalm-singers."

As an illustration of the popular ignorance of a portion of our working population, I heard a servant girl, lately, from a neighbouring town, who gave herself out as having been a teacher in a Sabbath-school, and who could read and repeat the Shorter Catechism, in a kind of way, by rote, on being asked, Who is the Saviour of sinners? could not tell; and on the same question being put in a different form, answered, "Satan," though a slight blush covered her countenance on being differently informed. I have sometimes seen, and often heard of, servants that would regularly keep family-worship in their masters' absence; but, for many years past, I have not met with one of the kind, and have heard of the argument being used, that, on the voluntary principle, it was unnecessary, as religion rested entirely between a man and his God. I am, however, far from saying that there are not many honourable exceptions to this state of matters, nor do all that have knowledge make a good use of it. "Man," says Combe the phrenologist, "is a progressive being, and is constantly improving in knowledge and virtue." In agriculture, and in the arts and sciences, this may be the case, but as these progress, religion and morality, in too many instances, appear to decay, and seem in danger of being swallowed up in the hurry, and bustle, and competition of busi

ness.

Were this not the case, why else should we have so much difficulty in stopping the railway trains on the Sabbath? Did our Christian population thoroughly feel the sacred character and superlative importance of the Day of Rest, they would unite, as one man, in demanding that this, the Palladium of our national prosperity, should be guarded with scrupulous care and fidelity. In former times, amid more ignorance of literature, science, and art,-with more superstition, in many cases, and what is called narrowness of mind, upon which a certain class of writers are so fond of ringing their changes,-there was more genuine devotional feeling and practice, and a purer and sterner morality. We have still, however, many things highly encouraging,-much active benevolence, many beneficent institutions, and much more zeal in diffusing the gospel than formerly. Let us therefore strive that rich and poor may increase in sound and scriptural views of Divine truth, and act upon them, that our national character may be supported, and "that glory may have her habitation in our land." I am, &c. A LAYMAN.

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