We might multiply cases to illustrate our argument, but it is needless. Every instance of departure from God's law, we believe, will be found to have originated in selfishness. But that manner of keeping the day which looks at our own interest, rather than the honor of God, can in no way be called "keeping it holy." For if it is holy, it is consecrated to the Lord, not to ourselves. But in all the foregoing instances, it is manifest, the individual looks first to himself. Such selfishness is idolatry, and is the very spirit that governs the carnal mind. But God, in the just retributions of his providence, sometimes defeats the very end proposed to be obtained by it. For instance, the cheese, which is the product of Sabbath labor, spoils on the dairyman's hands; or if that does not take place, he fails of getting his pay for it. The farmer who was in haste to gather in his hay or his grain on the Sabbath for fear of a shower, has no sooner secured it than the storm begins, and a single flash of lightning consumes the whole. Or, it may be, when winter comes, he takes it to market, trusts it out, and finally gets nothing for it. The man who could not afford the expense of stopping at the hotel over Sabbath while on his journey, gets home, and finds perhaps that on the very day he was profaning God's holy institution, some person's cattle broke into his grain-field and destroyed enough to pay for his lodging at the hotel half a dozen times. What then did he gain by it? That such retributions overtake those who violate the law of God, is not merely imaginary. On the contrary, it is believed, that were men more close observers of the dealings of Providence, they would be sensible that such things take place often. But, alas! "God speaketh once, yea, twice, and man perceiveth it not." It seems almost superfluous to say any thing about public worship, as an important part of Sabbath exercises. If it were necessary to their spiritual prosperity that Jews should meet together in "holy convocation," Lev. xxii. 3, and be instructed in the testimonies concerning a Messiah to come, it cannot be less important that Christians should now assemble and celebrate the fulfilment of those testimonies, and "the grace and truth which came by Jesus Christ." Our Lord has ordained public worship to be a means of promoting the growth of his people in holiness; and if the Sabbath is a means to the same end, they ought both to go together, unless our situation render it impossible. If on the holy Sabbath we cannot say, "How amiable are thy tabernacles, O Lord of hosts," when can we? If on this holy day we cannot say, "I had rather be a door-keeper in the house of my God, than to dwell in the tents of wickedness," when will it ever be the language of our hearts?