treme poverty in some parents, ignorance, or (which occurs more rarely) indifference to the welfare of their offspring in others, would occasionally leave the child in total darkness as to the purpose of his creation, and the duties which he has to fulfil, and send him out into the world little better than the beasts that perish. From this unworthy state it is the duty of natural humanity, of civil polity, and, above all, of Christian charity, to preserve him, and to supply the means of early instruction, when parental efforts fail, or are inadequate; and that, not for the sake of the child only on whom this care is bestowed, but for the peace and comfort of that society of which he is afterwards to become a member. The deviations from virtue and integrity are but too frequent in those who have been instructed in their duty, and taught to look forward to an infinite reward for perseverance in well-doing; yet there may always be hope of reformation whilst the unhappy victim of vice has the early lessons of godliness dormant in his bosom. But if, when become an hardened sinner, he is to be instructed as well as re

claimed, the task will be infinitely more difficult. From considerations such as these, there have been formed by the members of our ecclesiastical Establishment, as well as by the various religious sects, institutions for the instruction of youth. A prompt advantage is herein taken of that happy season for learning, which soon passes away, and can never be recalled; and the rising generation have imparted to them the first lessons of piety, together with the means of reading those sacred writings by which their conduct is to be directed. When the impulses of nature, therefore, or the sense of duty are weak in the parent, or the pressure of poverty strong, the destitute child will still find a resource in Christian benevolence; from thence he may be taught the advantages of godliness, and the misery as well as the danger of sinning; and the Christian minister, even when preaching to the humblest congregation, may, with few exceptions, adopt the words of my text in his discourse, and say with the apostle, "I will not be negligent to put you always in remem"brance of these things, though ye know

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them, and be established in the present "truth."

But the rapidity with which youth passes away is the subject of daily observation, and the cares applicable to that period of life cannot extend beyond its duration. The child, whatever be his rank, must soon be launched into the labour or business of the world; and a more important scene commences. Religious principles, far from ceasing to operate, are then first brought into practical use and effect; they are to direct our actions, to control our passions, to be present to our minds in all our dealings with man, to form our habits, and so to conduct us through the temptations of the world, that the close of our life may correspond with its happiest beginning, and we may pass from time into eternity with a clear conscience and a firm hope. How can it be imagined that this more protracted and more important period should be left devoid of all religious direction and support, save the casual recollections of our earlier years? Are the lessons of youth always as present to us as the temptations of the world? The care

which both God and man have applied to this subject indicates its vast importance, and gives a decisive answer to the preceding questions. The directions for the religious instruction of youth are only of a general nature; the methods to be adopted, the persons selected for the office, the time, the place are all left to the discretion of the parents, or the wisdom of human legislation: it is only ordained that children should be brought "up in the nurture and admonition "of the Lord"." But with respect to the worship to be paid to God by the adult man, we are not thus left in the dark: the orders are specific, the plan and method expounded, the seasons fixed, and obedience indispensable.

It would have been difficult to say what portion of time ought to be set aside for the worship of the Deity and the cultivation of sacred truth, had we received no directions on this subject. In our ignorance of the Divine nature, and our partial knowledge of our own, what rule could have been pre

scribed, what principle fixed, in conformity to which the calls of the world should be universally suspended, and the duties of religion suffered to interpose? Human legislators would have differed, for they have differed widely from each other, on this point.

This also is an important consideration: to appoint a sabbath was no trivial matter: it required in the Being who should perform the task an adequate and perfect knowledge of man, of his constitution, bodily and mental, his powers and faculties, their capacity for exertion, and their just claims of renovation when exhausted; that is, it required the Author of man. God who made man, made the sabbath also for man ‘.

The necessity of certain recurring days of rest was felt and acknowledged by the ancient Pagans, though there was no uniformity or agreement as to their number. "Id præcipue fiebat in solennibus Deorum festis, quæ "instituta a priscis ait Athenæus, ut recreationem aliquam "homines haberent; sed simul luxuriam refrænarent, Deos "veriti convivas. Plato quoque censet + Deos, laboriosam

Lib. viii. p. 363.

+ Lib. ii. De Leg. tom. iii. p. 653.