Let us now make a few consecutive observations on the religious, moral, and social divisions of our subject. At the commencement nearly of this Essay, we observed that it was the temporal advantages of the Sabbath to which our especial attention was to be directed; but true morality, social happiness, and even intellectual attainments, are all so closely blended with religion, or ought to be, that they cannot properly be separated. “It would be absurd,” says a popular author, “to treat first of the advantages of virtue, and next of those of justice or temperance, because the first head evidently comprehends the second.” So it would be if we were to attempt to exclude religion from the consideration of moral and social principles. Religion is the parent, and the others are the legitimate offspring. This has been most eloquently enforced by a writer well-known for his piety:—“Every thing which wants religion wants vitality. Philosophy without religion is crippled and impotent; poetry without religion has no heart-stirring powers; life without religion is a complex and unsatisfactory riddle: the very arts which address themselves to the senses, never proceed so far towards perfection as when employed on religious subjects.” May we not, then, fairly attribute the failure of many schemes, intended to improve the condition of the working population, to the entire absence of religious considerations? Such propositions may be congenial to the thoughtless multitude and the infidel, but they invariably terminate in disappointment—because the overruling providence of God is not acknowledged, nor are His daily mercies at all recognised.