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were in the prospect of death, to offer to lengthen | is clear. Except in such a case as the removing out our life, if we would agree to live in acute of corn which would be carried away by a flood, pain every seventh day, and to be comfortable the all work, under whatever pretence, even in the other six; would not the most of us gladly close critical season of harvest, must be discontinued, as with the offer? But, shall we compare a sab- inconsistent with the general doctrine of the sabbath spent in communion with God, and in pre- bath, and as directly opposed to this injunction. paring for everlasting happiness, to a day spent Christians must learn to prefer communion with in agonizing endurance? Where is he who shall God, even to the business and the joy of harvest. have the audacity to do so, and still speak of his And then, we have here, not only a particular religion? Are not the duties and privileges of precept, but a principle of very general applicathe sabbath very pleasing to the pious mind? and tion. If it is unlawful to work on the sabbath in shall we not gladly devote it to the Lord? the time of harvest, it is much more evident that it is unlawful in other seasons of the year, and it is very plain that many other pleas for such work are altogether vain.

We are not to forget that on the sabbath there are considerable exceptions to the rule of resting from work. Works of necessity and mercy are not only lawful, but binding on the Lord's day. These works are such as feeding and watering cattle, lifting an animal out of a pit into which it may have fallen, quenching conflagrations, stoping inundations of water, defending a town that is besieged, resisting assaults, taking care of children, waiting on the sick, relieving the distressed, and the like. Our Lord healed the sick, defended his disciples for taking and rubbing out in their hands some ears of corn when they were hungry, on the sabbath day, and taught that God preferred mercy to sacrifice, Matt. xii. 1—13. It is not enough, then, to say that such things are lawful, for, it is our positive duty to attend to them.

Such, undeniably, was the nature of the prohibitions under the Old Testament dispensation ; and let us not imagine that Christianity has lessened the strictness of the commandment. Nothing of this kind is once hinted in the New Testament. We know that the sabbath was in full force before the giving of the law by Moses, and it is in full force still. With the single alteration as to the particular day of the week, the New Testament leaves this point as it found it. It is altogether away from this point to speak of the liberty of the gospel; for, that is a liberty from condemnation, terror, and legality of spirit, not a licentious dissolution of the duties of piety and morality. Nay, so far are the obligations to the strict observance of the sabbath, or of any other duty, from being weakened, that they are greatly increased by the superior light and privileges of the gospel. As their deliverance from Egyptian bondage was an additional reason for the Israelites to remember to keep holy the sabbath day, so also, though still more powerfully, is our deliverance from the bondage of sin and Satan through the blood and spirit of the Saviour.

Let us beware, however, of carrying this principle too far, or rather, of applying it to things to which it was never intended to be applied. There is a danger of multiplying exceptions to the rule of rest, till no sabbath is left at all, or till it is so encroached on as hardly to be distinguishable from the other days of the week. This tendency was foreseen by the divine Lawgiver, and is provided against in the words at the head of this meditation. On the seventh day thou shalt rest in earing-time and in harvest thou shalt rest.' Even in the most busy seasons of the year, It becomes us, also, seriously and practically when it is necessary to make great exertions, and to remember, that though the Lord's day is to be when labour is very valuable, as in the time of a day of rest from the business and amusements ploughing and sowing in spring, and in the time of the world, it is not to be a day of idleness. of cutting down and carrying home the corn in There are some who would not be guilty of the harvest, men are expressly commanded to rest, indecency of prosecuting their worldly calling, or not to labour, on the sabbath. Valuable as is of engaging in scenes of amusement, or of openly corn whence is made bread the staff of man's life, outraging in any way the feelings of their pious even such labour is prohibited. Men are not neighbours, or even of casting off all form of reentitled to regard it as a work of necessity. How ligion, who yet spend the greater part of the day know they but that the weather may continue good, in sloth, lounging in their houses, or wandering and so the state of the corn be further improved? idly about the doors, or streets, or highways; and Is not such labour the result of a distrust of pro- who thus make void the great end for which it vidence? Cases have occurred of corn being car- was set apart. It is a rest, indeed, but it should ried on the sabbath, and afterwards rotting. But be a holy rest. We do not sanctify it, we do however this may turn out, the commandment not keep it holy, by inactivity. Spent in sloth,

it would be a day lost. We must consecrate it to sacred uses. We must rest in one way, but be busy in another. Let the sabbath be with us a day of the industrious application of our minds to spiritual and eternal things, to all the exercises of religion which tend to glorify God and benefit our souls. Let it be to us a cessation from the harassing employments of the world, that we may give ourselves without distraction, and with undivided intensity, to the service of Christ, and to the things which belong to our everlasting peace. Let us thus carefully avail ourselves of that solemn pause in earthly pursuits, that favoured season of holy leisure; and, with the help of the Holy Spirit, we shall find the serious thoughts, the heavenward aspirations, and the sacred observances of the sabbath, eminently impressive, interesting, edifying, and delightful.

FIFTH DAY.-EVENING.

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Secondly, Let us meditate on, and, in our several spheres, carefully observe the duties incumbent on us on the Lord's day in our families as such.

1. Family worship. Reason and scripture unite in inculcating the observance of this duty on every day of the week, and therefore on the Lord's day. When we look to scripture, we find the example of Abraham, Gen. xviii. 19; of Jacob, Gen. xxxv. 2; of Job, i. 5; of David, 2 Sam. vi. 20; of Joshua, xxiv. 15. The high priest was directed to make an atonement, not only for himself, but for his household,' Lev. xvi. 17. Jeremiah (x. 25) utters these awakening words, Pour out thy fury upon the heathen that know thee not, and upon the families that call not on thy name.'

But, do all professing Christians faithfully dis

'It is the sabbath of the Lord in all your dwell- charge this duty? Is it not undeniable that many ings,' Lev. xxiii. 3.

We are now to meditate on the way in which the sabbath should be kept by us in our own houses; or, in other words, on our home duties on the Lord's day, both as individuals, and as members of families.

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live on from sabbath to sabbath in utter neglect of it? Conscience tells that this ought not so to Let it now say impressively to the person who ought to take a lead in this duty, but neglects it, Thou art the guilty man. It is nothing to thee whether the blessing or the curse rest on thy dwelling, whether those who are dear to thee be saved, or perish. It is high time to reform.'

2. Catechising. Religious instruction, in the form of question and answer, should be fully, perseveringly, and affectionately given on the sabbath, to children and servants.

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First, Let us, as individuals, be careful to consecrate to the Lord that portion of the sabbath which we spend at home. Unless we are personally conscientious in this respect, there cannot be any satisfactory or acceptable observance of the day in our families as such. Among the sabbath duties incumbent on individuals, let us attend to the following. The duty of rising be- 3. Religious conversation. We should not only times: slothful indulgence in this way, is taking refrain from speaking our own words,' but also away a considerable and very valuable part of speak God's words, speak on religious subjects, the day, from the edifying exercises in which it on the Lord's day. The conversation should not should be spent. Secret prayer is one of the obvi- be about the weather, or the crops, or the affairs ous duties of the Lord's day; and then, at least, of our neighbours, or our own business, or dress, we cannot plead any excuse, but should engage in or the news, or even about deaths, or accidents this duty in a very calm, solemn, leisurely, sin- as they are called, without giving our observacere, and earnest manner. To this, let us add tions a pious and edifying turn. There is, perreading: the reading especially of the Holy haps, no way in which the sabbath is more proScriptures, in an attentive, pious, regular, and faned, even by persons of some religion than this. persevering way; and also, according to the time Let serious topics be chosen. When a favourwhich attention to other duties permits, the read-able opening is made, let it be well followed up. ing of religious books of human composition, The subjects of discourse in church should be which are calculated to be very useful in so far spoken of in the house at home; not for the sake as they are founded on the word of God. To of commending or censuring the preacher, or of all this, let us add meditation, that we may seri-speculating on what may be curious and dispuously reflect on what we read, so as to digest it, table, but in a way calculated to fix the rememand make it our own; and that we may examine brance and the impression of the most important ourselves as to our state and progress, and indulge topics on the memory and conscience.

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For all this, there is a superintending and con- | assemble for religious purposes. I find, then, trolling power, lodged by the Lord of all in an argument for this, arising from reason and the parents and heads of families, which it is their almost universal practice of nations. Notwithduty to exercise. Children should not be per- standing our fall and natural want of spirituality, mitted, and should not seek, to engage in what is reason teaches, and conscience requires, that there contrary to the duties of the sabbath at home, or shall be some acknowledgment of God, not only to play, or wander about the streets, or fields, or by individuals and families, but also by comroads. And, while servants are entitled to enjoy munities. As for scripture, I cannot but perthe Lord's day rest, and share in its means of ceive that it inculcates this duty in a continued religious instruction and impression, they should thread of example and precept interwoven. not (if they are unhappily so inclined) be allowed was practised before express precept was given. to go whithersoever they please on the sabbath. The Lord separated the family of Abraham from It seems a good rule which some masters and mis- idolaters, to be a peculiar people to himself; and tresses adopt, and inform their domestic servants to them particular directions were given as to the of when they engage them, that they will not be mode of worship. They had first the tabernacle, permitted to leave the house on the Lord's day, and then the temple, where they assembled. except to go to church; but that if they wish to Though sacrifices were confined to these, the go out for some time on any business, or to visit people assembled in every place of any note, in their friends, they have only to apply for leave synagogues, every sabbath; sabbath was to them on any other day of the week. 'a day of holy convocation.' When I come to New Testament authority, I find both example and precept to be express. I find the Saviour often in the temple and synagogues, and often assembling great multitudes to preach to them. In the Acts of the Apostles, the following passages occur,- -'These all' (the apostles) continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.' Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.' In writing to the Corinthians, Paul uses these expressions, ‘In the name of the Lord Jesus Christ, when ye are gathered together:'If therefore the whole church be gathered together into one place.' I ought not, then, to entertain any doubt as to my duty in this case. I would remember it; I would charge my conscience with it, I would studiously comply with it. But I would meditate,

How happy the effects which might be expected to flow from such a way of spending the hours of the Lord's day which fall to be spent at home! How would it keep at a distance from families many causes of discord and misery, and unite the members together in sanctified relative affection! How greatly would it contribute to secure attendance on the public services of the day, and add to their effect! Let it be seriously considered whether the little success of the preaching of the gospel be not very much owing to neglect in this way at home. If public ordinances were prepared for, and followed up by the various religious exercises of the closet, and of the family circle, what might not be expected! Better days would arise on the church. A congregation composed of such families, just come from such exercises, and soon to return to them-how would they listen to the word of life! how would they pray! and what songs of heartfelt praise would they sing! May such sabbaths be extensively realized among us. So shall our families be abodes of happiness and peace; and so shall our country be a delightsome land, whose name shall be, The Lord is there.'

2. On the way in which I should wait on God in the assemblies of his people. I would consider how I should do this, both as to my inward disposition, and as to my external manner.

My conscience tells me, then, that I ought to attend regularly. I should never be absent from any of the ordinary diets of public worship, except for such a reason as will be satisfactory at the bar of an enlightened conscience, and before the judgment-seat of Christ. Those who are needlessly absent always lose valuNot forsaking the assembling of ourselves to-able opportunities, sin against God, and set a gether, as the manner of some is; but exhorting one another and so much the more, as ye see the day approaching,' Heb. x. 25.

SIXTH DAY.-MORNING.

I WOULD now meditate,

bad example to others. If my health and other circumstances permit, let me be always in my place, lest my minister and the exemplary part of the congregation be grieved when they see my

1. On the proof that it is a positive duty to seat empty, and lest I be away at the very time

when the subject is discussed which would be most suitable and useful to me. As for the systematic plan of attending church only once a day, and keeping away from the other diet,-it is characteristic of men of the world, who wish to pay as much respect to religion as they think necessary to tolerable decency, but who have not given their hearts to the Lord. How many opportunities may remain to me God only knows: they may be very few; therefore, let me not, if I can avoid it, lose one of them.

Again, I feel that I should attend early, taking care to be present before the service begins. The evils of late attendance are numerous and great. It is a breach of common propriety; for, those who are too late in coming to any company feel that an apology is called for. It disturbs those who are already in the service. It is also disrespectful to God, who has invited us to a feast and expects us to be present at the beginning of it. When Peter came into the house of Cornelius, he found him waiting for him,' with many that were gathered together; and Cornelius said, 'Now, therefore, are we all here present before God, to hear all things that are commanded thee of God.'

I should also wait on the assemblies of the church with decency and solemnity. God is greatly to be feared in the assembly of the saints, and to be had in reverence of all them that are about him.' 'Let all things be done decently and in order. The following things are contrary to this rule, and should be avoided:—a light and trifling carriage, betraying an ill regulated mind;-the look of displeasure, or of dulness, saying, as it were, I dislike, or care not for what is going on;-the continual wandering of the eye to surrounding objects; --an ambitious display of appearance, as if to dispute with Jehovah the homage of the worshippers;-sleeping, or even seeming to sleep, for we should abstain from all appearance of evil."

There they often experience a softening, soothing and reviving influence, which enables them to triumph over melancholy, and turns grief into joy, tears into songs, and sighs into praises. By the help of God, then, I will not forsake, I will always, when it is in my power, frequent the assemblies of his people, relying on his gracious promise that in all places where he records his name, he will come unto them and bless them.

The last part of the verse at the head of this meditation, reminds us of the duty of caring for each others' souls,-the duty of mutual edification. While we thus study the good of others, we shall take a most effectual way to promote our own. To all this, in relation both to ourselves and to others, let us be powerfully prompted by the consideration of the near approach of death and judgment. The day of decision is at hand. We have no time to lose.

SIXTH DAY.-EVENING.

This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me,' Mat. xv. 8.

IT is unquestionably my duty to draw nigh to God with my mouth, and to honour him with my lips; it is incumbent on me to make an open profession of religion, to confess Christ before men, and to observe the divinely-appointed ordinances, both public and private. Not to make such a profession of religion would prove that I am opposed to it, or indifferent to it, or ashamed of it. Hypocrites there certainly are; there are who assume the appearance of piety, while they have nothing of its reality. It must not be supposed, however, that this will be any excuse for the want of a religious profession. Suppose two contagious fruit trees, the one covered with luxuriant foliage and blossom, the other dry and leaffess. Would not men say of them, 'The one may produce fruit this season; the other cannot?' Grant that the former, though it blossoms in promise of a plentiful crop, produces no fruit; does that in any way show the superiority of the total barrenness of the latter? Let the foliage and blossom How edifying and refreshing to his people the of the former be an emblem of the empty privileges of God's house! How do they ex- profession of the hypocrite, and the deadness tend their knowledge, strengthen their faith, call and leaflessness of the latter an emblem of the forth their love, enliven their devotion, improve want of all appearance of religion in its avowed their character, and comfort them in trouble! neglecter, and the application is obvious. The There the consoling truths of the gospel are pro- hypocrisy of some can never be any excuse claimed, and the Holy Ghost, the Comforter, is for a real defect in others. The promising apready to apply them to the hearts of his people. | pearance of some will only render the deadne s

Sincerity, too, a real, heartfelt interest in all the exercises, is required of us in the assemblies of the church. Let us ever remember that presence and a reverential appearance are not enough if the heart be not properly engaged. Let us beware of formality and hypocrisy. What avail prayer and praise that go out of feigned lips?

of others more obvious and more dismal. A man I would especially think of this in reference to may sometimes be heard to speak in this way, drawing near to God in his house, and in religi'It is true that I pay little attention to the out-ous exercises. Then I voluntarily place myself ward ordinances of religion, and that I do not rank in his more immediate presence, and subject my among the godly; but then, I never pretended to inmost soul to the scrutiny of his all-seeing eye. any thing remarkable in that way. Thank God, When I enter his house, I will endeavour to I am no hypocrite.' Such a person is indeed no remember that the great Master of assemblies is hypocrite, for, his character is manifest. He is present and observing all; and under the impression no Christian. If he really had any proper religi- of that awakening truth, I will study to receive the ous principle, it would show itself, and he would gospel with all readiness of mind, and to render to not expressly disavow it. In a word, there him the prayers and praises of an unfeigned heart. may be a profession without true religion, but there can be no true religion without a profession. It is my duty to attend also to external bodily worship, to be present in the place, and go through the form of worship, to glorify God in my body as well as in my spirit, both of which are his. If I neglect this, I am manifestly irreligious.

I must remember, however, that my profession and attendance on ordinances will be worthless, if they be not the genuine index of my heart. It will avail me nothing to give out that I am a believer in Christ, if I do not indeed believe in him and that in his true character, and so as to be interested in him for justification. It will avail me nothing to call him Lord, Lord, if I do not the things which he says. I shall not be accepted in joining outwardly in public worship, unless I be sincere in the service. God is a Spirit, and they that worship him must worship him in spirit and in truth; such the Father seeketh to worship him.'

The great defect of those who are reproved in the passage on which I am now meditating is, that in the midst of all their religious observances, their heart is far from God. What the Lord chiefly requires, then, is my heart. My son,' says he, 'give me thine heart. May I be enabled to withdraw my heart from every other object, from all that would keep it from him in point of subjection, love, and dependence. May I make a cordial and entire surrender of myself to him as my redeeming God, according to the gospel scheme and warrant. I would give my heart, my soul, to him, as dark, to be enlightened; as guilty, to be pardoned; as polluted, hard and rebellious, to be renewed, softened, and ruled; as weak and wavering, to be strengthened, kept, and finally and completely saved. This I would do, because my own happiness requires it; because in claiming my heart, he claims only what is his due; and because if I withhold my heart, nothing else will be rightly given by me, or accepted of him. Without this, everything else will be a specious. insult. It is not the shadow, but the substance of my homage which he requires, "The Lord requireth truth in the inward parts.'

How greatly does it concern all the professing worshippers of the Lord, and followers of Christ, to examine themselves with the view of ascertaining whether they have the power as well as the form of godliness! Are we Israelites indeed in whom there is no guile? Let us consider well, and allow our consciences to speak the truth, whether it be favourable, or the reverse. Those who have reason to fear that they have only the appearance and not the reality of religion, should be deeply humbled before God, and make determined struggles to escape from the snare of the devil, and of their own delusive hearts, which are deceitful above all things, and desperately wicked. If we are, on the whole, sincere and upright, let us be encouraged to hold fast our integrity of purpose, and consistency of conduct. Let us be careful of outward appearances; but let us be still more careful of the state of our hearts. Let us keep our heart with all diligence, for out of it are the issues of life. Let us grieve over the partial insincerity that still cleaves to us, and aim at greater purity of motive and simplicity of intention.

And while we lend our best endeavours to attain this character, let us be mindful of our own insufficiency. Let us often and earnestly pray that our prayer may be the prayer of the upright, which is God's delight, that our love may be without dissimulation, and that in all things we may speak and act with simplicity and godly sincerity. Let integrity and uprightness preserve me, for I wait on thee.' 'Examine me, O Lord, and prove me; try my reins and my heart.'

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SEVENTH DAY.-MORNING.

In those days saw I in Judah some treading wine-presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals,' Neh. xiii. 15.

WHAT a graphic account have we here of scenes which would naturally occur in Palestine in such

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