On the First Sunday of every month, before Morning Prayer, Hymn 96.

On the Second Sunday of the month, after Evening Service, Hymn 97.

Whit-Sunday

Hymn 192.

....

Hymn 214.

EVENING SONG.

Hymn 171.

Hymn 193.

Hymn 215.

Trinity Sunday ... Hymn 220 or 221.

Evening Service in week, one of the Psalms.

N. B. The Roman Catholics have their churches and chapels open for worship on week days as well as on Sundays, and if we consider our religion better than theirs, we are the less excusable for not being as zealous in the practice of it. Abroad, it sometimes happens that the driver of a hired carriage, when passing by a church where service is going on, will insist on stopping and going in to prayers before he proceeds any further. What would an English gentleman say to such an interruption, even on a Sunday? However, this is nothing more than what ought to be the case in every Christian ntry.

beneficial effects upon the mind of a frequent

attendance upon the simple and soothing service of the Church on a week day, without the unnecessary addition and excitement of a sermon, are enjoyed by such as have been willing to discipline themselves to the exercise.

DIRECTIONS FOR THE TUNES.

Psalms or Hymns suited to the festivals of the Church, or any other joyful occasion, as of thanksgiving, to be sung to the more cheerful and lively

tunes.

Psalms or Hymns celebrating the praises and perfections of God, such as are the greater part, to be sung to the more steady as well as cheerful tunes, such as the old Church music, which is not likely to be surpassed by any modern compositions.

Solemn tunes to be reserved for seasons of humiliation, penitential subjects, and those connected with death, judgment, and eternity.

ON THE

OBSERVANCE OF THE LORD'S DAY.

[For the substance of the following remarks_the_compiler is indebted to the second volume of Essays by Dr. Whately, the learned Principal of St. Alban's Hall, Oxford.]

By the law of the Ten Commandments, the seventh day of the week (that day which we call Saturday) is appointed to be kept holy as a Sabbath, or rest. This seventh day was that which the Jews always observed before the coming of Christ; and not only so, but which has been observed by them ever since, and is now regularly kept holy by them, in obedience to the fourth commandment: and they very naturally look upon us Christians as Sabbath-breakers, because, neglecting the day which God commanded to be kept holy, we observe another day, for which there is no positive command whatever. We keep the first day of the week holy in memory of our Lord's resurrection. True-but what authority have we for keeping it on that account, or for keeping it at all? and still more, for not keeping holy the day which was actually appointed? It will be said, we keep holy one day in seven, which is the same thing, the precise day being of no consequence. If that is admitted, then it follows that if any sect of Christians should choose to observe every Friday in memory of our Lord's crucifixion, instead of Sunday, nothing could be said against it; but it must be remembered that the day is not indifferent― there is an express reason given why the seventh was selected-and the observance of it as a rest, was in memory of what occurred on that day: how then can we pretend to keep this rest upon any other day?— Besides, it is well known that the strictness of the law of Moses admitted of no alteration either as to the time or manner of its observances. Jeroboam brought down

the anger of God upon himself and the whole kingdom of Israel, among other offences, by ordaining a feast in the eighth month, "the month which he had devised after his own heart:" and as to the manner of observing the Sabbath in particular, even the lighting of fires was forbidden. Our non-observance of these strict precepts, may very probably be a stumbling-block to some conscientious but uninformed Christians; and if we are questioned as to the reason, we can give no other than this, That the Mosaic Law, as to its positive (i. e. not moral) institutions, is no longer binding. In fact, we plainly show, that we do not consider the Mosaic Law respecting the Sabbath as binding, by not observing it, either as to the appointed time or manner. We are certainly not at liberty to take the Law to pieces, and observe one part and omit another. We must take it as a whole; and we have no alternative but to dispense with it altogether or to obey the whole, (Gal. v. 3.) and if we profess to keep holy one day in seven in obedience to the Mosaic Law, we must keep Saturday, and abstain from lighting fires, &c. on that day.

It appears, then, that the Mosaic institutions are no longer binding: but here it must be distinctly stated, that we mean the positive institutions of the Law-that is, those which relate to things neither right nor wrong in themselves, but which might have been ordained otherwise if it had pleased God to do so, (as any other day might have been selected as well as the seventh). But with regard to the moral precepts, (i. e. which relate to things in themselves right or wrong), it is far otherwise. These are of everlasting obligation, and as unchangeable as the nature of God himself; they were binding before the Law was given-a man's own conscience being a law to himself. These moral precepts we now (under a more gracious dispensation) are taught to observe, not so much in obedience to a legal commandment, (as a scholar obeys rules, the reason of which he does not understand), but as having arrived at years of discretion, and discerning, by the aid of the Spirit, how the things commanded or forbidden are essentially right or wrong in themselves, and therefore naturally and of course to be pursued or avoided. The obligation of the ceremonial Law in general was released by the council of the Apostles and Elders at Jerusalem, but the observance of the seventh day, or

rday, being required by one of the Ten Command