is deprived of as much of the Sabbath as we spend with them; for a cold family dinner, such as best adorns the Sabbath, is altogether out of character when our friends become guests; and to spend much time in reading even the Bible, while visitants are sitting by, would be thought strange indeed. The various conversation, the communicating and receiving of neighbourhood intelligence, leaves the minds neither of those who pay, nor of those who receive the visit, in a state properly to spend the remaining part of the Sabbath. While, therefore, it is easy to make what we esteem duty a burden, and we may hastily lay down rules which a few weeks will show us are no aid in religion, but a Pharisaical hinderance, yet, between this and the opposite extreme, of making the Sabbath a day of sociability and feasting, there is a wide field. The difficulty of determining upon duty, lies in this;--Sunday visits are not wholly wrong; some of them are right; it would be sin _not_ to visit the sick and dying. How then shall we determine when it is right, and when wrong, to visit on the Sabbath? What rule can we lay down? General rules are of little worth; each case has something peculiar in it, so that the mere letter of a law may be set aside. But let an enlightened conscience, governed by the fear of God, direct us. We are not to ask, What is fashionable? Do not many Christian families pay social visits on the Sabbath? Will it be considered inconsistent with my profession of religion to spend a few hours from home, or only twenty minutes with my friends at the next door?--Rather ask, Is it right? Shall I gain spiritual strength by doing so? Will my example be happy in its influence upon my children and others? Is this the way, that, above all, I would recommend to persons seriously asking, How may I most profitably spend the Sabbath day? III. In order profitably to pass the Sabbath at home, we must imbibe and cherish the impression that it is a holy day.