has become a pool, and the thirsty land springs of water (Isaiah xxxv.)

To all pilgrims and travellers through this probationary state to the New Jerusalem, the city not made with hands, the Lord Jesus Christ is a hiding place from the evils and snares which await them, and threaten the spiritual welfare of their souls-He is their covert from the tempests of divine wrath, which would otherwise overwhelm and sink them in endless perditionHe invites them to take refuge in him, until these calamities, this indignation, be overpast-He is their well of living waters, whence they may derive abundant supplies to quench their parching thirst, and to refresh them under spiritual languishments."I will give un、 to him that is athirst," said he, "of the fountain of the water of life freely"-And, "The water that I shall give, shall be a well of water springing up unto ever lasting life; and they who drink, shall never thirst."— He is their Rock, their firm immutable support under all their burdens-their strong hold against the attacks of Satan and their own corruptions-He is to them what the shadow of a great rock in a weary land, is to the fatigued fainting pilgrim, a protection and a comfort to them amidst the perils, the hardships, and sorrows of their present pilgrimageHe is that Spiritul Rock, typified by that rock from which the Israelites, in the wilderness of Arabia, were miraculously suppled with water-Christians have their spiritual refrements from Christ, in like manner as the thirsty Isra lites received refreshment from the waters that gushed from the rock which was smitten by Moses.--Some observe here, "That as the hiding place, and the covert, and the rock, do themselves receive the battering of the wind and storm to protect those who take shelter in them, so Christ himself bore the storm of the divine wrath against sin,' to keep it off from us."*

Thrice happy are those afflicted, tempted, sorrowing, fainting pilgrims through this weary world, who have such a hiding place-such a covert-such refreshing waters--such a rock, to which they may resort for safety and protection, for refreshment, comfort, and support. PHILO.

FOR THE NEW-YORK MISSIONARY MAGAZINE.

ON THE OBSERVANCE OF THE SABBATH.

The Sabbath, and keep it holy, will not be denied by any, who give credit to the sacred writings. A Sabbath was appointed for man, while yet in a state of innocence. The command to keep one day, in seven, holy, was renewed, and the duties to be performed, more particularly pointed out to the children of Israel, at Mount Sinai. One reason of the appointment seems to be of the same general nature as that for which one tree of the garden was originally prohibited to our first parents. This prohibition was designed to be a constant monitor to man, that, notwithstanding the liberal grant which was made to him of the earth and of its fruits, he still held it under God-That he was forever to acknowledge him to be the sole and absolute proprietor, and the great LANDLORD of all; and never forget that he held it under him, and must pay continual homage for it to him.

HAT we are under moral obligation to observe

God is the same absolute proprietor of man, as of the earth: And man is under the same obligation to employ his time in the manner God directs, as to confine himself, in the use of the good things of the world, within the limits of the grant made to him. The appointment of a Sabbath, with an express prohibition of all labor on that day, is excellently fitted to impress the mind with a constant conviction, that we are God's

servants; that our time is not our own, but the Lord's; and that every moment of it is to be employed just in the manner, and for the purpose, which God sees fit

to direct.

Of the duties of the Sabbath we are generally informed, Exodus xx. 9, 10. There God says, «Six days shalt thou labor, and do all thy work-But the seventh day is the Sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates."

The command to labor six days, and rest on the seventh, implies a promise of such a blessing, as to render labor unnecessary on the seventh. And experience has taught, that this promise has always been made good. As all worldly business is to be laid aside at the end of the sixth day, all attention of mind to worldly concerns, is, of course, to cease-a precept respecting external actions, always requiring a corres pondent frame of heart-We may, therefore, neither speak of worldly matters, on God's holy day, nor meditate upon them. Every word spoken on worldly business and concerns, and every thought of heart, relative only to the duties for which six days are given us, is a violation of the command to remember the Sabbath day, to keep it holy. All actions and thoughts of this kind are, so far, a practical declaration, that we will be our own lords; and that our time shall be employed in our service, and not in the service of God. How 'much guilt, then, do even the best of men contract, on every Sabbath! How very far do they fall short of keeping the Sabbath holy, as required by the commandment !

Since the death and resurrection of Christ, we have an additional reason for keeping the Sabbath holy, and spending the whole of it in humble and delightful meditation on the glorious character and works of God. Christ's resurrection was the completion of the greatest and most glorious work that was ever wrought

a work in which mankind especially are most deeply and infinitely interested. As God rested from his work when creation was finished, so Christ, after his resurrection, rested also from his. This the Apostle considers as a reason for observing, weekly, the day of Christ's resurrection, as a Sabbath.

God taught the people of Israel, that he had given them his Sabbaths to be a sign between him and them forever. This was to be one test of their submission to that God, who brought then out of the land of Egypt. And their observance of the Sabbath was made one of the conditions, on which they were to hold possession of that good land, to which the Lord had brought them.

Hence we may be naturally led to conclude, that the Christian Sabbath is given to be a sign between Christ and his people. In token of submission to Christ as their Lord and Saviour, and of their trust in him to bring them to the promised rest, Christians are to keep the Sabbath holy. A neglect of the Sabbath, and of its duties, is a practical declaration, that we will not submit to the government of Christ; and that we are no friends to the glorious work, which was compleated by his resurrection. It is, therefore, a declaration that we neither have, nor desire a part in Christ; nor are seeking that heavenly country, that eternal rest, which he has provided for his people. What more manifest, practical rejection can there be of Christ, than a neglect or refusal to keep the Sabbath holy! The enemies of religion seem sensible of the importance of the Sabbath, to the cause of Christianity; and, for this reason, level much of their artillery at it, and use so many arts to prevent its being observed.

A few observations respecting the privilege of a weekly Sabbath, may not be unuseful.

Such is our situation, subjected, as we justly are, to eat our bread in the sweat of our face, that this world and the things of it must, necessarily, take up a considera VOL. II. No. 2. D

ble part of our attention. Here every thing is fitted to remind us of our fallen state, and that we are a race who are out of favor with God. Our being subjected to labor and toil, is a curse--the sweat of our face, in procuring the necessaries of life, continually witnessing against us. Six days are allowed us for the discharge of the melancholy office, which our own folly and wickedness have imposed on us. On the seventh, God graciously discharges us from the duties which continually reproach us with our fall and apostacy from him, and graciously calls our attention to the pleasing hope and contemplation of future, approaching deliverance by Christ. Now we may quit all worldly cares, put off the badge of our shame, and begin to put on the garments of salvation, and of joy and praise! Now we may spend the whole day, and employ every thought, and every power, on those glorious scenes and objects which are the delight and joy of angels!

The Sabbath, our Lord tells us, was made for man; and not man for the Sabbath. When, for our wickedness, we are sent out to hard labor, for the week, what a mercy, what a privilege is it, that we may then return home, and spend one day of rest at our Father's house! There we may be assured of being kindly received, and finding gracious provision made for our comfort! There, after the fatigue and labor of the week, we may rest our weary limbs, refresh ourselves, and recover strength! There we may spend the day in society with the glorious God and Saviour, feed on heavenly manna, and eat angel's food! One day in seven we may return home, and be assured that a cordial welcome will be bidden us! And the kind reception we shall meet, and the spiritual refreshment we may receive, are sure pledges of our final return to our Father's house, when our work is done; to dwell forever with him, and no more to go out; and never more to .feel the frowns of our heavenly Father.

The Sabbath is an inestimable privilege. The more its duties, its import, and the design of its institution,