affections, and it is the first desire of our hearts to live in obedience to his commands. But let the disposition to it be indulged, and circumstances not to be enumerated will occur every day, and perhaps every hour, to exercise and to confirm it; to bear on the soul towards perfection, and to advance its preparation for the nearer vision, and eternal enjoyment of God.

Every good man has stated seasons for prayer. But the stated prayers of a good man are neither feeble, nor momentary in their influence. He retires from them, remembering the sentiments he has expressed to God; the acknowledgments he has made to him; the petitions he has offered, and the engagements into which he has entered. And can he carry this remembrance into his thoughts and plans, his social intercourse, his business and pleasures, without frequently indulging ejaculatory sentiments, acknowledgments, and petitions? Will they not be the natural,-I may say, the irresistible-language of his heart? As well may the man love his friend, and not think of him; or be with him, and not speak to him; as the good man may love God, and feel his presence, and not address his thoughts to him. As well may a man of the world forget his possessions, and his favourite gratifications, as a pious man that treasure and happiness, which he hopes for, and believes he shall obtain, in heaven. And can he think of this treasure, and cherish these hopes, and feel no aspirations of his heart towards God, their infinitely bounteous author and giver? No; we do not pray sincerely, if we feel the spirit of prayer only while we are using its language. The prayers of a truly good man exalt his heart to the closest union with the holy Being whom he worships; and it is one great object of his prayers, that in all the circumstances and conduct of life, he may glorify God, by a temper, affections, will and conduct, conformed to his commands. Will he then go from this service to forget God; to admire his works, without remembering their Author; to enjoy without gratitude; to be tempted, without remembering him from whom he has sought for succour; to be tried, without thinking of him whom he has acknowledged as his support; to sin, and feel no shame or sorrow; and even seek his happiness in indulgencies, which a moment's reflection must convince him, would incur the displeasure of God? No. Prayer is but a means for the advancement of religion and virtue in our dispositions, conversations, and lives; and if this be not its effect, it avails us nothing.

TO THE EDITOR OF THE CHRISTIAN DISCIPLE.

SIR, It has been advised-I believe by Doddridge-that every one should select for himself, every morning, a verse, or short sentence from the Bible, which he may carry in his thoughts through the day; and apply for his self-government and religious improvement, in the various circumstances in which it may be employed, either for excitement, or restraint. To those who are accustomed to begin every day with reading a portion of the scriptures, it will be obvious, how very easy it must be to make this selection; and it will demand but the thought of a moment to feel, if the text is judiciously chosen, actually retained in the memory, and applied with any fidelity, that this practice must greatly conduce to the formation and establishment of a christian temper, affections and habits. By faithfully persevering in this practice through a year, three hundred and sixty-five texts will have obtained, not only our distinct attention to their import, but our personal application. And as perpetual dropping wears away stones, it would seem that this must be a sure means of wearing away, at least in part, any prevailing evil dispositions and propensities within us. As the amount of piety and virtue in our lives is formed of the distinct acts of duty to God and to our fellow creatures, to which we are every day and every hour called by the circumstances in which the providence of God places us, this daily and direct application to our own hearts and conduct, of some distinct principle or duty of his word, must daily enrich us more with the treasures of true glory and virtue; daily bring us to an increased preparation for the eternal service and enjoyment of God. It will indeed require vigilance and resolution, as well as prayer, to secure our fidelity, in this application to ourselves of the principles and duties of religion. But how imperious are our obligations to this watchfulness, and care, and perseverance, and prayer, when we consider that, by this word which God has given us, we shall each be judged in the last day!

I would call the attention of the readers of the Christian Disciple to this subject. It will require but a very short time, in the morning to select a text of scripture for the day. And I would propose, in making this selection,

1. That it should be the first work of every morning. 2. That the text be directly of a practical kind.

3. That it should be selected with a view to the establishment in the heart of some sentiment or principle, which we may think or know to be particularly important to the exigencies of our own character.

4. That in the secret prayer of the morning, before entering upon the business of the day, it should always be made an object of distinct petition to God, that the doctrine or duty so selected may be impressed on the memory, and faithfully applied for the regulation of thought and disposition, conversation and conduct. And

5. That every night, before going to rest, a few minutes at least be given to self-examination; and particularly to the inquiry, what influence has been excited, and what effect produced, by the principle or rule selected for the day.

From a book in which rules of life thus chosen were recorded every morning, I will extract the texts for every day of one month. These will serve for a specimen, and an example.

1. Matthew vi. 14, 15. If ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses.

2. Matt. vii. 1. 3. Matt. vii. 2. judged; and with to you again.

Judge not, that ye be not judged.

With what judgment ye judge, ye shall be what measure ye mete, it shall be measured

4. Matt. vii. 3. Why beholdest thou the mote that is in thy brother's eye, and considerest not the beam that is in thine own eye?

5. Matt. vii. 5. First cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye.

6. Matt. xxiii. 23. Hypocrites! ye pay tithe of mint, and anise, and cummin; and have omitted the weightier matters of the law, judgment, mercy and fidelity.

7. Luke xviii. 17. Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein. 8. 1 Peter i. 13. Gird up the loins of your mind; be sober, and hope to the end. 9. 1 Peter iii. 10. He that will love life, and see good days, let him refrain his tongue from evil, and his lips, that they speak no guile.

10. Galatians v. 22, 23. The fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, meekness, temperance. Against such there is no law.

11. Philippians ii. 3. Let nothing be done through strife, or vain glory.

12. 1 Cor. xiii. 1. Though I speak with the tongues of men and angels, and have not charity, I am as sounding brass, or a tinkling cymbal.

13. John xii. 26.

If any man serve me, let him follow me; and where I am, there shall also my servant be. If any man serve me, him will my Father honour.

14. Luke xix. 13. Occupy till I come.

15. Mark x. 44. Whosoever of you will be the chiefest, shall be the servant of all.

16. Luke vi. 45. A good man, out of the good treasure of his heart, bringeth forth that which is good.

17. Prov. xxiv. 19. Fret not thyself because of evil men, neither be thou envious at the wicked.

18. Mark xiii. 33-37. Take ye heed, watch and pray; lest suddenly coming, he find you sleeping.

19. John xvii. 8. Herein is my Father glorified, that ye bear much fruit. So shall ye be my disciples.

20. Romans viii. 14. As many as be led by the spirit of God, they are the sons of God.

21. Romans viii. 2. The law of the spirit of life in Christ Jesus, hath made me free from the law of sin and death.

22. Luke xii. 21. So is he that layeth up treasure for himself, and is not rich towards God.

23. Prov. xvii. 22. A merry heart doeth good like a medicine.

24. Mark vii. 15. The things that come out of him, those are they that defile a man.

25. 1 John ii. 4. He that saith, I know him, and keepeth not his commandments, is a liar.

26. John v. 41. I receive not honour from men.

27. 2 Cor. iv. 8.

We are troubled on every side, yet not

distressed; perplexed, but not in despair.

28. Matt. xii. 50. Whosoever shall do the will of my Father who is in heaven, the same is my brother, and sister, and mother.

29. 1 Cor. vi. 19, 20. Ye are not your own; ye are bought with a price.

30. John xvii. 16. am not of the world. 31. Matt. xix. 17. commandments.

They are not of the world, even as I

If thou wilt enter into life, keep the

DESIGN OF THE SABBATH.

THE institution of the Sabbath is the immediate appointment of God, and one of the most simple and efficacious me

thods, that can be devised for the advancement of religious knowledge and virtue. We will take it for granted, that there is none among us, who would be willing to deny its utility or obligation; for regarding it merely as a civil institution, it is of inestimable importance in maintaining the peace and good order of society; and undoubtedly there are benefits, indirectly resulting from its observance, which could be ascertained and appreciated only by the sad contrast, that would be exhibited, were it but for a short time suspended.

In the first institution of the Sabbath, there seem to have been two great objects contemplated; a day of rest from labour, and a day of public acknowledgment of God. Under the first of these the Sabbath is uniformly represented in the scriptures; and it seems to enter essentially into its design. It is in commemoration of the Rest, which, in accommodation to our views, God is said to have taken after the work of creation, and in the command, which enjoins it, we are continually reminded of that grand truth of natural religion, that Jehovah is the creator of all. It holds up a lasting monument to the confusion of infidelity; it exposes the falsehood of the notion which speculative atheism would maintain, that all things are the product of necessity or chance; for through faith in the declarations of this divine command we understand, that the worlds were framed by the word of God; so that things, which are seen, were not made of things, which do appear.

As a day of rest the Sabbath should be welcomed, not only for the relief and tranquillity it bestows, but for the evidence, which such an institution gives us, of the tender care and benevolence of God. He foresaw, that as the consequence of transgression man would be condemned to earn his bread by the sweat of his brow; he foresaw how incessantly ambition would toil for the distinctions of life, how avarice would extort the painful service, and the master oppress the weary slave and his dependant cattle. In merciful regard to the humblest of his creation, as well as to ourselves, was this rest appointed. And there is something sublime as well as cheering to the benevolent heart, in the repose, which the Sabbath implies. It is the repose of nature when the bustle of the world should cease; when man is called to suspend for a little time his eager pursuit of pleasure, of ambition, or gain; and the animal creation, who cannot share with him in its moral benefits, may partake at least of its tranquillity and comfort.

The idea of simple rest, however, is the very lowest, in which we can regard the Sabbath; and in this view we speak of it chiefly in reference to the animal creation. To man the