sensible to them. The abuses which exist in London and Dublin, for example, are so much matters of weekly habit, as to be scarcely noticed, although they have grown up into the full form of monstrous oppression, and glaring and obtrusive wickedness. These deceptions are beginning to be removed. The subject has now occupied the attention of many in different parts of the united kingdom, but especially in and about London, since the end of 1829. The Bishop of London's letter did much to arouse attention in that quarter. Associations were gradually formed in and around the metropolis, for repressing, by moral means, gross forms of abuse, especially on the Lord's day. Tradesmen and dealers, of various descriptions, formed themselves into protection societies, and resolved with one another to discontinue their labour and business on that day. And pious men, of wealth and influence, united in promoting, by every lawful means, a better observance of the Lord's day. These combined efforts led to the adoption of more general measures for protecting the well-disposed dealer and tradesman, and for suppressing gross and offensive forms of Sabbath profanation. But experience soon showed, that without legislative protection, no general improvement could be secured. This led to petitioning both houses of Parliament, and at last a Committee of the House of Commons was appointed to take evidence on the whole subject. This Committee closed its sittings in August last, having examined about eighty or ninety witnesses on the state of matters in and around London, and three witnesses from Scotland. It ought to be mentioned, that in certain parts of this latter country, movements were going forward simultaneously with those in and about London, and the subject had by this time been specially taken up by the General Assembly of the Church of Scotland, as well as by several of her inferior judicatories. The evidence given before the Committee, threw light on every department brought under review, and fully proved that even the religious public and such as had been most active among them, knew comparatively little of the extent to which oppression and wickedness had been carried, It was proved that trading on the Lord's day exists to a great extent to such an extent, that, in many places, the noise and confusion on that day greatly exceeds that of any other daythat various classes of workmen are paid their wages late on Saturday night, or on Sunday morning, at what are called pay-tables, in public houses, where many spend a great part of the Lord's day in beastly indulgence, to the ruin of their families, and very commonly to the disturbance of public order -that journeymen bakers and others work an average of fourteen to sixteen hours per day during week, and usually nine hours on Sabbath, the fatigue of which is found to be most oppressive, as well as shutting them out from all regular enjoyment of divine service-that travelling by coaches, steamers, and other modes of conveyance, on the Lord's day, is common and oppressive, as well as profane.—And farther, that these and other prevalent abuses are productive of much disorder-increase crime, and threaten, if left unchecked, to sap the morality of large classes, as well as to hinder the due effect of moral and religious means of improvement. Several things came out in these investigations, which the friends of the cause were not altogether prepared to expect. One was, that wherever they began to institute inquiry, as to any particular form of abuse, they were led on to the discovery of other forms or varieties, of which they perhaps knew nothing before. In almost every case, the subject thus spread out in proportion to the extent of inquiry. Another circumstance was, that friends were found ready to assist, and rejoiced to hear that others had taken up the subject. Sometimes prejudiced individuals sought to impress the minds of the uninformed with the idea, that the friends of the Sabbath sought to abridge their liberty; but it required only that the parties should be brought together, fully to remove every such impression. The workmen in and about London fully espoused the cause as their own, and poured in petitions into both houses of Parliament, praying in the most earnest manner for parliamentary interference. The writer himself conversed with several of these, and heard them give evidence fitted to affect any heart capable of sympathy. The interest thus awakened in and about London, and in particular districts throughout the country, has since gradually spread, and to such an extent, that no fewer than 931 petitions, containing signatures to the amount of 235,754, had been presented on this subject on the 11th of May last. But even yet, the subject has not fully reached all to whom it ought to be interesting; and it is with a view to obtain for it more general attention among the Presbyterians of Ulster, that we have gone into these details, Let associations be formed for the general purpose of promoting a due observance of the Lord's day, and let them institute inquiries respecting the state of Sabbath observance in their own neighbourhood, and we doubt not they will find both work and friends to help them beyond their expectation. And it is at present of the greatest importance that the subject should be kept before the eyes of government, till something efficient has been done. A bill, designed for England, has indeed been rejected, but by a majority so small, as to leave the opinion of the house undecided. Nor is the quantity of abuse heaped on the measure and its supporters by the London newspapers, to be regarded as forming any good ground of exception to this statement, for not a few of these are deeply implicated in the abuses complained of, or are dependent on such as are. And even if matters had been otherwise, it would be unwise to cast away hope. It is scarcely a twelvemonth since the appointment of a Committee was hailed as exceeding the expectations of those who sought it. And since that, a bill of highly scriptural principle and full protection, was lost in the second reading, only by a very small majority, occasioned by the absence of many friends who left the house on an understanding that the discussion would not come on that night. The friends of the cause have, therefore, nothing to fear but the effect of false fear, and ought now especially to be active, and not to rest till every fellow-subject, and the beasts of burden which share with man his toil, be put in full possession of that rest which a bountiful Creator secured by appointment to all. In these remarks the writer has purposely proceeded on general grounds. He has spoken of the Sabbath simply as a day of rest, and of the duty of allowing it to others merely as a matter of common justice and benevolence. Aud he has done so because to this extent it is the common property of all, and ought to be promoted by all, whether they be religious or not, and because he is wishful to see a union to this extent among all who regard justice and mercy, or who would not share in robbing the creatures of God of what he himself bequeathed. But in addressing himself to Christians, he wishes to be understood as standing on far higher ground. The Sabbath was originally designed to be a day of rest to all; but of moral and spiritual rest to moral and spiritual creatures to be a day holy unto God. And to man, as a fallen creature, it is the main season allowed for breaking with the concerns of time, and entering into converse with the things of eternity. Remove from man the Sabbath, and morally, as well as physically, his spiritual condition must greatly suffer thereby. To the church at large the loss of the Sabbath would be the loss of every thing which sustains her, in so far as means are concerned. And in proportion as the holy rest of the Sabbath is intruded upon, even by recreation, to the same extent is the church deprived of that rest, and enjoyment, and spiritual provision which are necessary to her maintenance in a healthy state. But to us who live under the New Testament dispensation, there is more than this:-we commemorate in the Lord's day our Lord's resurrection. If spiritually minded Christians, we realize, in the return of each hallowed morn, the resurrection of Christ as the resurrection of our head. Its sacred hours are to us a foretaste of eternity itself. On the Sabbath we sit in a special manner together with Christ in heavenly places. And can we then hear the voice of blasphemy issuing from some haunt of revellers, and not feel as if some discordant note had broken in on the peace of heaven? Can we see the world's business trenching on these hours of holy peace, and yet not feel that the kingly power of Christ is thus despised? Or can we expect that the blessings specially promised and specially connected with the due observance of the Lord's day, should descend on our churches, while we look on with indifference at such awful profanity, and seek not to rescue this reign of heaven from the dominion of man? Circumstances will not permit me, at least for the present, to detain you longer, and I hope, therefore, you will permit me to state, in so many propositions, what it is desirable should be done. 1. Let private Christians take up the subject, converse upon it, and compare what God says of it in his word with what they witness around them. See Gen. ii. 1—3; Exod. xx. 8—11; Neh. xiii. 15—22; Isa. lvi. 1—7; Isa. lviii. 13, 14. 2. Carry the subject to your closets, and pour out your hearts before God, desiring of him an opportunity to do good, and asking counsel at his mouth. His word is our rule; but he gives to his people a right understanding and application of the word. 3. Make it a subject of attention in prayer-meetings. It is encouraging to know, that although the present movements interest all classes, they originated with the people of God, and that it has often been found in the experience of the church, that such efforts have led to important revivals in the power of godliness. And lastly, we should rejoice to know that church courts had taken up the subject-had ordered sermons to be preached on this and the sin of intemperance throughout their churches -had instructed their kirk sessions to exercise discipline on those who are guilty of these sins as well as sins of uncleanness;-and had commenced to circulate pastoral addresses on the subject. I am, &c., A FRIEND OF SABBATH OBSERVANCE. DWIGHT ON THE SABBATH. "PAUSE now for a moment, and recollect the number, the greatness, the glory, of these ends; and tell me if the institution which unites and accomplishes them all in perfect harmony, is not supremely wise, and worthy of God. How easily does it accomplish them, how perfectly, how wonderfully! How happy is the frequent, convenient, necessary return of this holy day! After how desirable intervals, with what useful regularity, with what serenity! How necessary is it to the sinner, to call him off from the world, from stupidity, from sottishness! How necessary to awaken his attention to God, to holiness, and to heaven; to engage his thoughts on spiritual and divine objects, to begin his repentance, faith, and love, and to place his feet in the path which leads to immortal life! How necessary to the saint, to rouse him from sloth, to recall him from sin; to remind him of his duty, to increase his faith and holiness, and to help him forward in his journey towards heaven! How necessary to Adam in his innocence; how infinitely necessary to all his ruined offspring! In a word, how plainly has the sabbath been blessed, as well as hallowed! Blessed from the beginning to the present time, blessed in a multitude of particulars, blessed in every land where it has been known, with the immediate and peculiar favour of God, with the nearest resemblance to the blessings of immortality!" WHERE IS GOD? "WHERE is He?-Ask his emblem, Who glads the round world with his beams Their nightly watch on high. Where is He?Ask the pearly dews, The tear-drops of the sky. Where is He?-Ask the crystal isles Or ask, from lands of balm and spice, |