explained by David, in the following short question and prayer "Who will shew us any good?—Lord, lift thou up the light of thy countenance upon us"—as if he said" Lord, the light of thy countenance is the chief good-the source from whence all other goods are derived"—and thus is answered in one short sentence, the doubts and enquiries of heathen philosophers on this subject; and if experienced, will put to flight the fantastic forms and deceitful pretensions of the goddess of pleasure.

HOSPITALITY.

OBSERVATIONS ON THE JEWISH AND CHRISTIAN FEASTS

AND FIGURES OF THE OLD LAW.

The many encomiums passed upon the virtue of hospitality in Scripture, render it a little surprizing, that it should be so neglected in many called christian countries-The apostle Paul's exhortation to the practice of it, is in very strong language, "Use hospitality one toward another without grudging, in proportion as every man has received the gift, so minister the same one to another, as faithful stewards of the manifold grace of God, having fervent charity"I have sometimes wondered that it is not an article of discipline in religious societies to have feasts of love, as the primitive christians had, since they naturally promote union, and furnish op

portunities of the most favourable kind for profitable conversationIt is a little remarkable, that mere men of the world, should in this respect shew more understanding, than those whose views extend beyond itthe former have their clubs; but where are the feasts of charity among the christians?-Both Jews and primitive christians had their religious and social feasts—but it should seem as if we of modern times, considered these institutions of antiquity, as the superstition, since we have so them.

effects of folly and generally abandoned

The duty of hospitality is no doubt regarded with veneration in some countries, and practised by individuals in all-and in one religious society, assemblies are held for the breaking of bread; for the communication of religious experience and for worship; which are thought by many to be the most profitable opportunities in that community. The christian feasts however, which I conceive were held weekly in St. Paul's time, and which seem to have had for a principle object, the promotion of fraternal affection; appear to me to have been modelled upon a plan somewhat different from these because I learn from the apostle's reproof of the inconvenient liberties taken by some who attended them, that at least opportunity was afforded by them for considerable freedom of communication; and which within the bounds of temperance, would probably have received no reproof-the modern feasts to which I have alluded, appear to me to be more limited than those of the ancient

Each individual for the most part, expresses a

few words, indicative of his or her present feelings, and as if fearful of intemperance, their governors provide a beverage which they are sure cannot intoxicate-a little plain water only; and this with a bite or two of bread, about once in three months, constitutes the feast-The bread is cut up in small bits, as is the manner of the Church of England upon sacramental occasions—and the whole institution as it is conducted, appearing something central between this and the religiously social feasts of antiquity, (although truly profitable, and attended for the most part with an amiable simplicity of expression, and at times, an interesting overflow of feeling, calculated to affect the heart) falls nevertheless in my view of the subject, short of the objects to be answered, by the weekly convocation of christians, at the religiously social meal.

To introduce the Jewish feasts as objects of imitation to christians, may appear out of character, as those feasts were instituted in commemoration of events important to the Jewish nation-and it may be objected, that the feast of the Paschal Lamb in particular, pointed at an event of importance, which the christian knows has long since had its accomplishment-but without denying that these were principal objects of the Jewish feasts, I maintain the reasonable opinion; that they also comprehended another important one-namely-the promotion of fraternal love; and that this unanswered, the recollection of any other objects, however stupendous in a religious point of view, could have had but little influence upon their moral character- -My design

here is not to preach up feasts of this kind, as institutions indispensible to salvation, nor yet as objects of superstitious regard; but as instruments to promote religious and fraternal affection, and every species of useful knowledge as entertainments which might form a junction between the objects of those assemblies which are purely rational and those which are exclusively religious, and which might be so constructed, as to unite the advantages of both; and admit into their circle, religious characters of all descriptions-all who were seriously disposed to unite in the religious and rational exercises of the place— To answer the design of such an institution, there should be rules of order, prescribing to each half hour its respective exercise-the assembly in token of its adoration of the supreme Being, should commence with some act expressive of its homage-expressive of its dependence, for the inspirations of wisdom, upon Him who is its fountain-and it should certainly conclude in thanksgiving, for all his mercies; and in particular for this opportunity which the Divine Providence had furnished, of uniting a certain number of his creatures to himself and to each other, by the ties of love and knowledge-The intermediate spaces might be spent in the consideration of religious and moral subjects-principles and their tendencies, might there be examined, and each might assist the other to detect those sentiments and dispositions, which have long been the sources of misery to mankind— and to point out those, which by their piety and benevolence, have a direct tendency to improve the religious and moral character-the experience of each individual,

with any remarkable incidents of his life, as he found freedom to communicate them, might also prove to the general edification-and as man is a being whose happiness must be more or less influenced by the state of his animal spirits; and as the goodness of God has not only permitted, but appointed him subordinate instruments of enjoyment-a temperate repast would operate with the countenances of rational beings engaged in a good pursuit, in preparing him to receive, and in disposing him to communicate instruction-and as on the one hand, intemperate and expensive entertainments should be precluded, both on account of their immorality, and their unsuitableness to the circumstances of many-so on the other, an extreme of poverty should be avoided, as sometimes proceeding (when not the effect of necessity) from an immoral or superstitious principle; and as not having an adequate influence upon the animal spirits to prepare them for the post which they must necessarily take in such an association; for I am not now speaking of the duties of an assembly of angels, but of men

And as on the one hand, I would think it highly conducive to the happiness and improvement of the christian world, to revive the weekly feasts of primitive simplicity and love-so on the other, I would think it absolutely indispensible to cut off every occasion of intemperance, in making provision for the comfort and well being of those who would engage in such a useful associationTo secure this point, the weekly association might take place in the morning or evening of the appointed dayif in the former, they might breakfast together-or if