ance of a Sabbath cannot be opposed with reason, unless it shall appear that there is a clear abrogation of this command. It cannot be said with decency, that the neglect of the Sabbath is a more spiritual service to God than the observance of it. To attach any ideas of superstition to the observance of a Sabbath, would scarcely fall short of blasphemy against the Almighty, whose wisdom made such an appointment before sin had entered into the world.

It is the duty of man at all times, and in every period of the world, to love God with all his heart, and mind, and soul, and strength; but particular exercises and proofs of this love may be enjoined at different periods. The worship of God, however, is required by a permanent obligation; and the exercise of this worship, especially when it is social, requires a cessation from other employment, and seasons appropriated to itself. Is it not then in the highest degree improbable, that man, when employed in the innocent labours of cultivating the garden of Eden, should be required to withdraw, during a seventh portion of his time, from this pleasing employment, to exercise himself in one still more pleasing to a holy soul, yet that we, who find it so difficult to abstract our minds from the too eager pursuits of worldly things, should be left to follow our own ways in the day originally set apart for the solemn service of re

not help thinking to be highly im probable, whether I consider the sanctification of the Sabbath in the light of a duty, or a privilege.

He

In whatever point of view we contemplate it, the Sabbath was instituted when mankind stood the least in need of that institution. Was the Sabbath designed to be a day of rest? It was instituted when the labour of our first parents was merely to keep and dress the garden of Eden. Was it designed to be a season of instruction? The law of God was then written on the heart of man. was made after the image of God in righteousness and true holiness. Was it designed to call off the mind from the anxiety of worldly cares? Our first parents had nothing to distract their minds: they saw God in all his works: they walked in innocence and were not ashamed. Was it a day appointed for more immediate communion with God, in the exercises of holy worship? The pious pair enjoyed a perpetual communion with God: they ap proached him without fear, and served him with the profoundest reverence.

Can we then imagine, that an institution appointed when there was the least possible need of it, should be set aside when every circumstance in the situation of mankind loudly calls for such an institution? How greatly do the of many require a day of rest! What a powerful tendency have the anxious cares

incessant toils

Whereas, in true spiritual joys, the soul rejoices in God for what he is in himself; blesses God for his holiness, sovereignty, power, faithfulness and all his perfections; adores God that he is what he is, that he is unchangeably possess ed of infinite glory and happiness. Now, when men thus rejoice in the perfections of God, and in the infinite excellency of the way of salvation by Christ and in the holy commands of God, which are a transcript of his holy nature-these joys are divine and spiritual. Our joys will stand by us atthe hour of death, if we can be then satisfied, that we have thus acted above self; and in a disinterested man

ner, if I may so express it, rejoice in the glory of the blessed God. I fear you are not sufficiently a ware how much false religion there is in the world; many serious christians and valuable ministers are too easily imposed upon by this false blaze. I likewise fear you are not sensible of the dreadful effects and consequences of this false religion. Let me tell you, it is the devil transformed into an angel of light; it is a friend of hell that always springs up with every revival of religion, and stabs and murders the cause of God, while it passes current with multitudes of well meaning people for the height of religion. Set your self, my brother, to crush appear ances of this nature among the Indians and never encourage, any degree of heat without light. Charge my people, in the name

of their dying minister, yea, in the name of him who was dead and is alive, to live and walk as becomes the gospel. Tell them how great the expectations of God and his people are from them, and how awfully they will wound God's cause, if they fall into vice, as well as fatally prejudice other poor Indians. Always insist that their experiences are rotten, that their joys are delusive, although they may have been raised up into the third heav ens in their own conceit by them, unless the main tenor of their lives, be spiritual, watchful and holy. In pressing these things "thou shalt both save thyself and those that hear thee."

God knows that I was heartily willing to serve him longer in the work of the ministry, although it had still been attended with all the labours and hardships of past years, if he had seen fit that it should be so, but as his will now appears otherwise, I am fully content and can with the utmost freedom say, "The will of the Lord be done." It affects me, to think of leaving you in a world of sin;

to build you up, and give your inheritance among all them that are sanctified." May you enjoy the divine presence both in private and public; and may "the arms of your hands be made strong by the right hand of the mighty God of Jacob." Which are the passionate desires and prayers of your affectionate dying brother.

DAVID BRAINERD.

From the Utica Repository. THOUGHTS ON DISINTERESTED BENEVo

LENCE.

It is not my purpose to enter into a discussion as to the propriety of the term disinterested. I am fully persuaded that no one ever makes objections to the term, who is satisfied with the thing signified by it. But if it were not so, a dispute about words is one in which I am not at present inclined to engage. And it is universally conceded that every man has a right to use any words he pleases, provided he explains them, and clearly shows, what he means by them. I will endeavour, therefore, to state, as clearly as I can, what I understand by disinterested benevolence.

Benevolence is good will, a wishing well to another, a regard for his happiness. It is obvious that I may wish well to another for two reasons. I may wish well to another, because I suppose his welfare is so connected with my own, that the security of his welfare, will

If I

tend to secure my own. wish well to another for this reason merely, it is evident that my own welfare is the ultimate object. This I call a selfish regard for the happiness of another. But I may also wish well to another for a different reason. I may not see any connexion between his welfare and my own. There may be no such connexion. But I may wish well to him from a sincere regard for his happiness in itself considered. I may have nothing else in view at the time but his welfare, and may sincerely wish it secured for its own sake. This is what I call a disinterested regard.

Disinterested benevolence regards the happiness of all beings capable of enjoyment or suffering, in proportion to its real worth, so far as that is known. God has a perfect knowledge of the real worth of his own happiness, and of that, of every other being in the universe; and no doubt he regards each exactly according to its real worth. The knowledge of creatures is imperfect; and the boundary of their knowledge must be the boundary of their regard; for they cannot regard that of which they have no knowledge: It is the same to them as it it did not exist.

If disinterested benevolence regards the happiness of all beings in proportion to its real worth,then every disinterested being regards his own happiness according to its importance, as well as that of others. And consequently, those

passages of scripture, which express the regard God has to his own glory, and the regard saints have to their own happiness, are not inconsistent with the doctrine of disinterested benevolence. They only express a disinterested regard to each, according to its real worth.

hesitates which

It is the nature of disinterested benevolence, to give up a less good to secure a greater. Selfishness would lead me to give up a less good of my own, to secure a greater good of my own; but disinterestedness leads me to give up a less good of my own, to secure the greater good of another. The common sense of mankind acknowledges the obligation to do this in the common affairs of life. The life of a brute animal is of less importance than the life of a man; and where the one can be secured by the sacrifice of the other, no one ought to be done. The less good must be given up to secure the greater. It is a less evil for me to part with some portion of what contributes to my comfort, than it is for my neighbour to be in want of the necessaries of life; and no one doubts that I ought to submit to the less evil, to exempt my neighbour from the greater. The loss of my usual rest for one night is a less evil to me when in health, than it is for my sick neighbour to be deprived of the necessary care and attention; and no one doubts that ought to submit to the less evil,to prevent my neighbour from

The

suffering the greater one. exposing my health, by plunging into the water, or rushing through the flames, is a less evil than that my helpless neighbour should be left to perish for want of my assistance; and no one hesitates as to what I ought to do in such a case. I ought cheerfully to submit to the less evil, to deliver my neighbour from the greater. The liberty and exemption from suffering of the man who violates the wholesome laws of his country, is a less good than the peace and order of the whole community; and no one hesitates, in this case, which ought to be given up to secure the other. It was a less evil for the Lord Jesus Christ to suffer death on the cross, than would have resulted from the whole human race being left to perish without an atonement, and no one doubts that he did right in submitting to the less evil, for the sake of relieving others from the greater one.

All the divine conduct is directed by disinterested benevolence. God regards his own glory according to its real worth; and he regards the happiness of every creature, also, according to its real worth. He has formed a plan which includes all events, and which will ultimately secure the highest possible sum of happiness in the intelligent universe; and he is constantly employed in carrying that plan into execution. He regards his own glory more than hẹ does the good of any creature, of