of a natural inability to make a ho- | the belief of error the means of ly prayer, then it can only be their destruction. If error is the means duty to make as good a prayer as of sanctification, and the truth is they can without any holiness in it. of hurtful tendency, then the duty Watchfulness against sin is a gos-is reversed; and we ought to hear pel duty. But this is the practi-error, and avoid hearing the truth. cal result of the doctrine of free agency. If men were not free agents, they would not be capable of committing sin, and would have no need to watch against it. Watchfulness against sin is the duty of Christians. And this duty is enforced by the doctrine of the imperfection of Christians If they commit some sin every day, it is important that they watch against it continually.

Self-examination is a gospelduty. We ought to look well to the foundation of our hope, and take heed that we be not deceived. But this duty is the practical result of the doctrine of the deceitfulness of the human heart, and is enforced by the doctrine that many profess Christ who are not his true disciples, to whom he will say, at the last, "Depart from me; I never knew you.

It is the duty of those who are converted to God, to confess Christ before men. But this du

The sanctification of the Sabbath is a gospel-duty. But this is the practical result of the doctrine that God is our lawgiver, and hasty is the practical result of the required us to remember the Sabbath day to keep it holy. If God has not required it, or if he has no right to require it, then it is not a duty.

It is a duty to search the scriptures, to receive with reverence whatever they teach, and to try all that we hear by that unerring standard. But this duty is the practical result of the doctrine that men are accountable to God for their opinions, as well as for their conduct. If men's opinions are a matter of indifference, then it is a matter of indifference whether we search the scriptures or not, or whether we embrace or reject what the scriptures teach. It is a duty to take heed what we hear, and be careful not to hear "the instruction which causeth to err from the words of knowledge.' But this duty is the practical result of the doctrine of disinterested benevolence, which teaches that we ought to do ourselves and others no harm, and of the doctrine that the belief of the truth is the means of sanctification, and

doctrine of benevolence, the fulfilment of it being well adapted to do good to ourselves and others, to promote the glory of God, and advance the cause of Christ. It is enforced also by the doctrine of the imperfection of Christians, which makes them stand in great need of the faithful watch and care of their Christian brethren.

It is the duty of a church to receive none as members but such as give credible evidence of regeneration. But this duty is the practical result of the doctrine of total depravity, and depends upon it: for if men are not totally depraved, they cannot be born again, and become new creatures, so that "old things shall have passed away and all things have become new."

It is the duty of a church to receive none as members but such as embrace the doctrines of the gospel. But this duty is the practical result of the doctrine that the reception or rejection of the truth is a decisive test of character, according to that declaration

of our Lord, "He that is of God, heareth God's words; ye therefore hear them not, because ye are not of God." If he that understandingly and cordially rejects the truth can be a Christian, then a man's belief ought not to be made a term of admission.

The faithful maintenance of discipline is a gospel duty. But this is the practical result of the doctrine of disinterested benevolence. If selfishness is right, then discipline need only be pursued as far as self-interest requires.

It is a duty to esteem all that we have and are to be the Lord's, and to act, on all occasions, as the stewards of the Lord Jesus Christ. But this duty is the practical result of the doctrine of dependance, and the doctrine of disinterested benevolence.

the word of truth, sanctified thro' the truth, purify their souls in obeying the truth," and be fitted for heaven through sanctification of the Spirit and belief of the truth.

It is a duty to trust in God under all circumstances, and after using the means of his appointment to accomplish any desirable object, cheerfully to commit the event to him, with entire confidence that he will do what is best. But this duty is the practical result of the doctrine of the universal agency of God, "who worketh all things after the counsel of his own will." It would be wrong to commit to his disposal such things as he does not dispose of and direct. But if not a spar

what is best, infinitely good. to choose what is best, and infinitely powerful, to carry into effect all his wise and benevolent purposes, then it is our duty to trust in him with entire and unlimited confidence, under all circumstances.

row falleth to the ground without him, and even the hairs of our It is the duty of Christians to heads are all numbered," and if use means to promote the sal-he is infinitely wise, to know vation of sinners, by praying for them, and providing for their being instructed in the gospel of the grace of God; by endeavouring to call their attention to the things of religion, and pressing the truth upon their consciences. But this duty is the practical result of the doctrine of disinterested benevolence, and the doctrine that the salvation of men depends upon their hearing and embracing the truth. In the performance of this duty Christians are greatly encouraged by the doctrine of election, which assures them that God has determined to make his word effectual to the salvation of some, who shall be "begotten by

FOR THE HOPKINSIAN MAGAZINE,

ON THE SABBATH.
No. VI.

Reasons for remembering the
Sabbath day to keep it holy.

First. We ought to remember

In like manner, it might be shown, that every duty enjoined in the gospel is the practical result of some doctrine taught in the gospel, and is so dependant upon it, that if the doctrine should be proved untrue, the corresponding duty would cease to be a duty, and become a sin.

DISCIPULUS. (To be concluded.)

and keep holy the Sabbath; because God commands it. In the course of the preceding essays, it has been shown, that the obligation to observe the Sabbath is of a moral nature; that the fourth commandment is as binding upon us, as any

works.

Hence the apostle, speaking of Pagans, says, "After that, in the wisdom of God (the works of creation, which show his wisdom) the world by wisdom knew not God," &c. The knowledge of the only living and true God, has never extended farther than the light of divine revelation. But revelation itself would not communicate the knowledge of God to mankind, if it did not bring with it the institution of the Sabbath. How little the scriptures are read, even by many, who pay an external and decent respect to the day of rest. Who, then, would search the scriptures, so as to acquire the knowledge of God, if no day had been set apart for religious purposes; or if no one should remember and keep it? If the Sabbath should be abolished, it is reasonable to conclude, that the true God would soon be unknown.

But, if the observance of the sacred Sabbath be necessary to the acquirement and preservation of the knowledge of God; how much more necessary it is to the maintainance of his worship? The honour of God, in the world, consists very much in the homage and worship paid Him by mankind, in their social capacity and publick assemblies. Here his name is invoked, his perfections adored, his providence acknowledged, and his high praises celebrated. Now, when such multitudes, even where the Sabbath is most generally observed, neglect the social and publick worship of God; is there any reason to think, that his name would be honoured and his praises sung by men, if the day, set apart for that purpose, were forgotten, or universally profaned? But, every one who neglects or refuses to keep the day of holy rest, does his part towards a general disregard and violation of the fourth command

ment

But how

Third. It is for the temporal and eternal interest of men, to remember the Sabbath day, to keep it holy. Our Lord said, on a certain occasion, "The Sabbath was made for man." It was designed for his benefit, both in this life, and that which is to come. The greater part of mankind are obliged to labour for the necessaries and comforts of life. These need seasons of rest and refreshment. many, through worldliness, would deny to themselves, and how many more, through covetousness and cruelty, would deny to others under their controul this necessary relaxation; if it were not for the institution of the holy Sabbath! The rest of the Sabbath promotes the health and vigour of the body, and enables the labouring part of a community to do more, as well as to do it with greater ease. The happy effect of a general observance of the Sabbath, upon social intercourse, and the progress ledge, civilization and improvement in whatever is useful and commendable in society, is too obvious to need illustration.

of know

But, if the observance of the Sabbath be necessary to the temporal interest of men; how much more necessary is it to their spiritual interest? Who would have time, or take time, for reading the scriptures, for meditation upon divine truth, and for serious self-examination, if there was no Sabbath? If the Sabbath were forgotten or disregarded; how few would receive that instruction in the great doctrines and duties of religion, which is necessary to make them wise unto salvation? How few would ever be awakened to a proper attention to the concerns of their souls? It is, principally, on the holy Sabbath, that the means of grace are used and enjoyed-that God is graciously pleased to accompany thos means with the convincing, c

verting and sanctifying influences | of his Holy Spirit-that his people are comforted and strengthened to go on their way rejoicing-that the church on earth is replenished, and candidates prepared for the church in heaven. The rest of the Sabbath, when duly observed, is an earnest and prelude to that holy and everlasting rest, which remaineth to the people of God. The