ments; the free enjoyment of various ordinary amusements; and, as arising from these, the tone of conversation and general behaviour not perceptibly differing from that of other days. It is only necessary to indicate these things; every person who hears me is well aware to what extent the detail might be supplied. But let us consider how such things stand with St. Paul's rule of charity. Every year brings a large number of young members to our body. Some of them from large Schools, where they are already more or less familiar with such things; but many from very different scenes; from the regular tranquillity of their homes; from familiarity with orderly habits; from the custom of much devotion, certainly much propriety of deportment, on the Sunday. Let me appeal to the conscience and the memory of every one who hears me, whether he was not struck -whether a person so brought up must not be somewhat shocked-at the first sight of the manner in which ordinary thoughts and occupations are indulged on the Sunday. A very few weeks make a difference in his feelings. Though they are perhaps somewhat renewed when he returns to College after the first few vacations, they soon disappear altogether; the conscience of a brother is emboldened. He does what he sees others do. Does not the sin lie heavily on those who have been parties to setting such an example? And again, besides the offence actually given, how much of

valuable example and encouragement is wilfully omitted! There are few circumstances under which example is more effectual, than when a young man first passes over the line which terminates his boyhood. When he comes to this place for the first time, with much of good principle which might be cultivated, with much of good purpose which might be encouraged, but with a strong sense of shame, and a painful fear of ridicule, how much strength and stability might be imparted to his wavering character, by the sight of a strict and unexceptionable example on the part of those to whom he naturally conforms himself. The simple abstinence from entertainments on the Sunday, the mere withholding of ordinary topics in conversation, on the part of those who are older, would give the most efficacious, because the most silent, encouragement to the growth of good habit in those who are less experienced. Is it much to require of Christians-of followers of St. Paul, as he also is a follower of Christ-that they should do thus much, thus much of what is importantly beneficial to themselves, in order to confer so important a benefit upon their brethren ?

And again, for themselves; do they feel, or do they remember to have felt, no scruples of conscience on these points? Do they not recollect the venturous feeling with which they first followed the example which was set to them? And do they not even yet acknowledge, that it is not with entire ease

of conscience that they pass their Sunday amid such occupation, or amusement? Do they not feel doubtful whether they are doing quite right in pursuing their common studies, or indulging in their common conversation, on this day? Let them remember, that here there is no indifferency. "He that doubteth is condemned if he eat, because he eateth not of faith: for whatever is not of faith is sin." A Christian has no choice in such a case. If he would avoid plain and wilful sin, he must, in perfect simplicity and good faith, attend to his conscience. Or again, does he stand clear of guilt on the ground of comparison? God requires our best service. If these things be indifferent, are there not others which are profitable? If these things are idle, are not idle thoughts and words to be the subject of judgment in the last day? It shews little zeal for God's service to be anxious to find the minimum of indispensable devotion. It shews a temper like that of the Church at Laodicea, neither cold nor hot.

But further, to adopt the most important argument of all, how do such things stand with the self-discipline, and education of habit, the moral exercise and improvement of mind, for which we were made, and for which every thing around us is so wonderfully fitted? Alas! if there be one point in which God's wisdom and man's ignorance are more signally visible than in another, in which human blindness and presumption for ever run

counter to the designs of an allwise Providence, it is in this very fitness of the world about us for moral ends, in this very adaptation of circumstances, of laws, of temptations, of natural dispositions, of difficulties and doubts, to the one great purpose of moral culture. Every observation which we can make upon the tendency of any such circumstances as fall within our notice, leads towards this great and most momentous conclusion; that God hath so made man, and so fitted him to the world in which He has placed him, and to the laws which He has given him to observe, that there is nothing so small as to be without influence upon his character and prospects. Meanwhile, man in his self-called wisdom, judges some to be indifferent, some to be mistaken, some to be mischievous: as if the Almighty Creator might not be trusted with His creation; as if He that made the eye could not see, nor He that fashioned the mind conceive of things aright! No; it is in the simple, dutiful course of unpresuming obedience that we are to find our real improvement, our wisdom, and our happiness. We cannot neglect one of the simple usages of our early education, we cannot venture one step out of the line of habitual devotion, upon the ground of fancied indifferency in the act, or upon the strength of our own independency of mind, without inflicting the most serious injury on our character. Most of us were brought up in exact and scrupulous attention to the sanctity of the Sab

bath. We have learnt, by early habit, to feel many things improper on this day, which perhaps have in themselves nothing which can really render them unlawful: to remark as strange to us the sound of common music, the sight of all professed amusement, or secular study. Oh! let no false conceit of wisdom, no mistaken idea of emancipating ourselves from prejudice, ever induce us to break these sacred bonds which keep us in the path of simple duty! Within them we are safe, without them who can insure us of safety? There is no danger more boundless than that of those who set themselves to destroy as prejudices, practical principles, long obeyed, and certainly innocent. The spirit of humble watchfulness, of meek yet anxious jealousy of sin, is utterly opposed to such a bold and presumptuous temper. It feels itself unsafe in approaching the limits of what is lawful. It knows of nothing unimportant for it knows that all things may be sanctified to its use by the Holy Spirit of God, and what is so sanctified can be unimportant no longer.

Thus is Religion brought into the midst of the actual realities of our daily life. Instead of furnishing cause for mystical and unpractical raptures, instead of confining itself to the more stated and solemn hours of public and private devotion, it enters upon the stage of ordinary life, its business and amusement. Every hour of the day furnishes innumerable opportunities of action. Things in