not the beauty of an object, but as the light unfolds it; we know not its faultiness, we see not its defects, they are to us unknown without the light; but the light reveals them. Now in this point of view the Lord's people are especially called to stand; not merely as a reflecting light, not merely as a diffusing light, but as a reproving light, reproving the "darkness" around them.

ON THE CHANGE OF THE SABBATH.

I. The proportion of time is not only a part of the first institution in Paradise, but is so prominent in the wording of the Fourth Commandment, and its different republications, as to render it probable that there might be a change in the day of celebration, if a sufficient reason should occur. If, out of seven days, one be sanctified to holy rest, the spirit, as well as the terms of the law, are satisfied. In the revival of the Sabbath at the period of the fall of manna, not one word is said of the last day or the first day. All that you can gather is, that they were to gather manna six days, and make a Sabbath of the seventh. The Fourth Commandment is so worded as to admit of the change of the day, without at all violating the institution. And the Christian Sabbath is as much, in the sense of the Fourth Commandment, the seventh day, as the Jewish Sabbath was.

II. There is very great probability, that during the 2,500 years of the unwritten law the Jews had lost the exact reckoning, especially when we remember that they passed centuries of oppression in Egypt, a country where the seventh day was not kept holy to the Lord. And, moreover, it is certain that the Commandments were prefaced with the words, "I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage." (Ex. xx. 11.) It is very probable that the original day of celebration was lost, and the day of coming out of Egypt enforced instead. (See Deut. v. 15.) And thus it would be, that the Sabbath would be commemorative, in the

Patriarchal Dispensation, of the creation.

Mosaical Dispensation, of deliverance from Egypt. Christian Dispensation, of spiritual deliverance from sin and death by Jesus Christ.

III. The word of prophecy speaks the same thing. A passage giving an intimation of the change of day is given in Psalm cxviii. 22, 23.

The stone is Christ. He was rejected of the builders when put to death-made the head of the corner when he rose triumphant. This was a great and wonderful act. The day this was done, we are next taught, is to be the day of rejoicing in the Church.

Verse 24.—“ The day which the Lord hath made.” To what day does he refer? The day the Lord rose; and this day after the Lord's resurrection was to be one of rejoicing. This seems most likely to be right interpretation, because the celebration of public worship is the topic, and introduces it. (Verse 19, 20.)

IV. The claims which our Lord advanced during his ministry as Lord of the Sabbath renders it not impossible that the day might be changed to commemorate his resurrection.

Mark ii. 27, 28.

Matt. xii. 6.—And therefore authorized to regulate the services of the Lord.

Matt. xxviii. 18-20.

V. Manner of the change was gradual, and introduced by our Lord and his apostles.

1. Our Saviour rose on the first day. (John xx. 19, 20. Matt. xxviii. 9—11.)

John xx. 26.

2. The great promise of the Christian dispensation was shed forth on this day.

Acts ii. 2.

3. Conduct of the apostles.

We have their testimony for nearly sixty years recorded in the New Testament.

The apostle Paul tells us, in Gal. i. 12. that he was not indebted to man for his knowledge, &c., and yet (Acts xx. 6, 7.) on the first day of the week is a meeting, not of a few friends, but of the whole Christians at Troas, as a Church, at a great distance from Jerusalem. This

meeting is spoken of as one which was common: their practice their accustomed meeting.

Again, 1 Cor. xvi. 1, 2. evidently proves that it was customary for Christians to keep this day; that it was the day of the Church's assembling-fixed, and well known.

About thirty years after the 1st of Corinthians was written, we find St. John, the last of the living apostles, writing. (Rev. i. 10.) Evidently this was a day well known to those who would read his book, or he would have explained the day in other words. If the Eucharist

is called the Lord's Supper, is it unlikely that the Christian Sabbath, in remembrance of the resurrection, should be called the Lord's Day?

VI. Ecclesiastical historians bear witness to the change.

Ignatius, a companion of St. John, writes: "Let us no more sabbatize, but let us keep the Lord's Day, on which our life arose."

Justin Martyn, at close of first and beginning of second century, tells us : "On the day called Sunday is an assembly of all who live in the city or country, and the memoirs of the apostles and the writings of the prophets are read."

Irenæus, a disciple of Polycarp, who had been a disciple of John himself, says, "On the Lord's Day, every one of us Christians keep the Sabbath, meditating on the law and rejoicing in the works of God."

Tertullian, at the end of the second century, asserts it to be "the holy day the Christian Church assembles for holy worship.

Dionysius, Bishop of Corinth in the time of Irenæus, says, "To-day we celebrate the Lord's Day, when we read your Epistles." This is in his second letter to the Church at Rome.

St. Ambrose observes: "The Lord's Day was sacred or consecrated by the resurrection of Christ."

The council of Laodicea, A. D. 363, forbad Christians to labour on the Lord's Day; for "Christians ought not to rest on the Sabbath, that is, the Seventh Day; but preferring the Lord's Day to rest as Christians, if indeed it is in their power."

St. Augustine tells us, that "the Lord's Day was, by the resurrection of Christ, declared to Christians, and from that time began to be celebrated as the Christian's festival."

The celebration of the Lord's Day was so notorious to the heathen, that it was always a question of theirs to the martyrs, "Do you keep the Lord's Day?"

VII. The perpetual blessing which has rested on the services of this day is a very important fact. If the change had been opposed to the will of God, could we have expected him so wonderfully to have blessed this day to his Church?

The blessing of God has attended and is still actually attending, in a large measure, the Lord's Day, and surely this crowns the whole argument.

HOME.

HOME, the word home, brings to the mind many endearing recollections. It is the scene of earliest childhood, when the mind is little tainted with the world and its many corroding cares. Under the parental roof, we were carefully brought up, from the helplessness of infancy, to the strength and vigour of maturity: and the interval presents associations of the most pleasing kind. There are the varied scenes of innocent pastime, which fill up the vacant hour. There are the hours of study, when mind strives with mind, and gradually expands by the proper use of judicious means. But the most endearing of all recollections is reserved to the children of pious parents, who have had the grace to profit by their special privileges. They can recal to affectionate remembrance, not only their earthly parents who watched tenderly over their early years, but the sweet consciousness they were taught to entertain of the superintending care of their heavenly Father: not only the love that subsisted between them and their brothers and sisters, but the unspeakable love of their elder brother, Jesus Christ, who said, Suffer little children to come unto me, and forbid them not; for of

such is the kingdom of heaven :" not only the innocent friendships formed with their youthful associates, but the sweet lessons they learnt together at the Sabbath. school, of the truths of the Gospel, and the child-like simplicity with which they ought to be received. Yes, as we pass through life, these recollections often smooth the rugged path, and impress the mind with good ideas.

If, then, the review of native scenes, and of the due improvement of our privileges, under the paternal roof, produce many pleasurable emotions through life, what must be the effect of an habitual contemplation of the great purpose of our earthly pilgrimage? If the remembrance of our first home gives us so much comfort, what ecstacy of delight must we feel, if we can look forward with true Christian feelings to our future, our last home. Here all is changeable: we lose our earthly parents, and our friends depart; and the place. that knows us, will soon know us no more. But when parents, and children, and friends, have followed the Lord's counsels in this life, they are assured, on the unerring word of God, that they will meet together to part no more, in heaven, where they will sing praises to God and the Lamb for ever and ever.

Children, therefore, you who are privileged with Sunday-school instruction, and many precious helps unknown to former generations, think of these things; ponder them in your hearts; and live, through your allotted span of life, in brotherly love with your fellowcreatures, and in Christian fellowship with the people of God. T. J.

Edenhall, May 21st.

NOTICES OF BOOKS.

Lads of the Factory.

Friendly Hints to Tradesmen's Assistants.

Christian Exertion.

Elisha. By Dr. J. W. KRUMMACKER. Part II.
Religious Tract Society, Paternoster Row.

We can confidently recommend the above, as well adapted for the young, and school or village libraries.