VARIOUS SUBJECTS,

DOCTRINAL, EXPERIMENTAL and PRACTICAL. 

VOL. I.

HARTFORD.

1798.

PUBLISHED AND SOLD BY

BOOK-SELLERS AND STATIONERS, HARTFORD,

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EXCERPT 1. ( Pg. 356.)

"If men forget their everlasting good, they ought not to deny and neglect the Sabbath, so long as they wish for social peace and justice in this world."

EXCERPT 2. ( Pg. 363.)

" To understand his will and our own duty most spiritually—to search out his law—to seek a conformity to his infinite holiness—to grow in faith and repentance—and to prepare our selves for an eternal Sabbath of holy delight in beholding him. An inward sanctification in all manner of godliness is, therefore, remembering the Sabbath day to keep it holy. On this day we are to converse directly with GOD and our own hearts, and desire those communications of the blessed spirit, by which he cometh down into the hearts of his people, communing with them and setting them apart for himself."

EXCERPT 3. ( Pg. 366.)

" THE social nature of man is strongly impressed by the services of the sanctuary. The affections of the heart become communional. Brotherly love, which is true is the spirit of heaven, is insensibly diffused through the christian assembly. Here the pious mind, solemnized by the presence of the great king of the church, and the reverence of his brethren, learns to adore, to obey, to praise, to feel a universal providence, to realize the vanities of a sinful world and the glorious communion of saints in the world to come."

EXCERPT 4. ( Pp. 367- 368.)

" It is impossible that the great body of mankind, considered either as a civil or religious community, should be well regulated, when families are a nursery of disorder and impiety. All order begins in household government, instruction and religion. It is the nature of sin to break society in pieces. No wisdom below infinite, could arrange a state in which sinners may have any degree of order and peace. The infinite wisdom of GOD is displayed in preserving so much order and peace, as is experienced in this world, where all come into existence under the power of sinful, principles. The natural formation of families is a principal circumstance in this arrangement of infinite wisdom. It is in these, that order and disorder, virtue and vice, happiness and misery begin. After we know the order, the, government, the principles and practice of families, we may from this determine the character and practice of the civil state and of the church composed out of them. When all restraint and all religious instruction are neglected in families, the next generation will come on the stage prepared to rush into all manner of licentiousness. There will be no well regulated civil government; and either the rod of despotism must govern, or the more dreadful horrors of anarchy, in which every man is a tyrant to his neighbours, must be endured.. There will be no christian order—no brotherly love—no kind affection—none of the temper and practice by which the people of GOD are prepared for their everlasting rest"

THE meaning of the word SABBATH, is a day of rest and holy delight in GOD and in his works. Creation and providence are natural evidence of the being of a Creator. Human reason joins with revelation, in dictating, that some part of our time should be specially dedicated to worship the Creator and giver of our existence and all we enjoy.

A SABBATH was instituted in the beginning. After the creation was completed in six days, it is said, GOD ended his works which he had made: and rested the seventh day from all his works which he had made. And GOD blessed the seventh day and sanctified it.

He sanctified it. By his special command it was set apart to a holy use; to holy services, and meditation on most holy objects and truths.

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This doth not imply that it is lawful to be unholy on others days. Every mind is able to make the distinction between sacred and secular employments, both of which are fit in their proper season. The Sabbath is to be wholly devoted to the sacred employments of worship and religious instruction, and to our preparation for another world; which is described as an eternal Sabbath of praise and holiness to GOD.

FROM this early appointment of a Sabbath, together with the reasonableness of the institution, it hath been found that all people, whether christians or heathen, have had appointed seasons of homage to the gods whom they adored. Tho’ sanctifying a seventh part of time, has been forgotten by multitudes of men; it does not appear, that a sense of propriety in appointing certain seasons for religious worship, has been obliterated by the total depravity of human nature, even from heathen minds. Although, apostates from christianity travelling into the shades of heathenism, may have given this representation of some tribes of men; the fact doth not appear to be well authenticated. The reporters were prejudiced by their own wish to find such a fact. Also they have been generally of such a character, that even heathen would early discover their impiety, and hide from them their sacred mysteries. The greatest number, of those who have denied the fitness of appropriate seasons for divine worship, will be found among apostates from christianity. These persons, having long sinned against great light, in many instances, appear to be given up to strong delusion. Their resistance to revealed light, has ended in the stupefaction of natural conscience, so that reason remonstrates no longer against the rebellion of a wicked heart. This is the natural consequence of long continued sin

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against clear light. Those, who are conscious, they have been thus doing, ought to suspect their own judgment; for they are making their minds dark, and it is not improbable that GOD may give them up to believe a lie.

THE account of the patriarchal ages, given by Moses, is concise, and only such events are recorded, as were absolutely necessary to teach the human character, and justify the succeeding events of divine government. It appears that divine knowledge, was given occasionally by special revelations, to particular persons and families, who did not wish to forget GOD and plunge into deep idolatry. Whatever, of those early ages, was necessary for our present instruction, may doubtless be found recorded in the scriptures. We find there hath been a church from the beginning, in which the true GOD hath been worshipped. We have reason to suppose, that in the church a seventh part of time was acknowledged and observed as sacred; and that there hath always been a remnant, who rested and sanctified the Sabbath of the Lord according to his own example.

WHEN the Mosaic dispensation was given the law of the Sabbath was renewed. It was introduced as one of the ten commandments, which are a summary of the duties due to GOD and man. In the Mosaic revelation, we find the most positive laws appointing the day, the manner of observation, the duties of a religious worship to be performed, and penalties on the disobedient. GOD calls the Sabbath his covenant with the people of Israel. Wherefore the children of Israel shall keep the Sabbath, to observe the Sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel forever. Of such importance did GOD esteem the keeping of a Sabbath, that his visible appearance for them,

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as their covenant GOD, depended upon their obedience to this institution.

IN all the succeeding prophets, profaning the Sabbath is mentioned as a sin, which directly exposed them to the most desolating judgments of heaven; and when they kept the Sabbath of the Lord, we find him remarkably appearing for them in the hour of peril. In the sequel of this discourse, we shall see the connexion between a holy keeping of the Sabbath, and a performance of other religious duty; so that a people or person profaning this institution, against their own knowledge, cannot be supposed holy. This accounts for the strict guard GOD hath placed over the Sabbath; for his promises to a faithful performance of it; and his threatened judgments against its profanation. From thoroughly examining this subject, we shall find a connexion. between a holy keeping of GOD’s day, and all the blessings men need. The blessings of this world, as well as of another.—The blessings of order—civil regularity and good government— family subordination—diffusion of knowledge among the people—personal piety—and eternal life. None of these can be had, but through an observance of GOD’s holy day. The loss of civil and social good and of the kingdom of heaven is the penalty for disobedience. If men forget their everlasting good, they ought not to deny and neglect the Sabbath, so long as they wish for social peace and justice in this world. This view of the subject, justifies the wisdom and goodness of GOD, in the multitude of injunctions, reproofs, threatenings, and promises recorded in his word. It also justifies his punishment of his church by enemies and other external judgments for their neglect of the Sabbath. It was better for his people, they should be brought back to

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consideration by an external scourge; than suffered to go on in a neglect of divine worship, which must end in the utter extinction of that moral sentiment, by which alone there can be peace in families and justice in civil society.

UNDER the christian dispensation, the law of a Sabbath is continued in its full force. Although there be a change of time, from the seventh to the first day of the week, in commemoration of CHRIST’S resurrection; a seventh part of time is reserved as sacred to the worship of GOD. The same general reasons for keeping a Sabbath, which have been from the beginning do still continue. There is not an intimation of the law or duty being repealed. It was a precept of the moral law, which is of everlasting obligation. We have the example of CHRIST and his apostles for keeping holy time. And there are a multitude of precepts, enjoining holiness, christian duty, the worship of GOD, the rights and manner of instruction and worship, which teach christians the observance of a Sabbath, plainly as could be expressed by a repetition of the original institution.

ALTHO’ reason can determine the propriety of worshipping GOD on stated seasons; it doth not appear that the exact proportion of time to be thus consecrated could be known by us without a revelation. If this were left to human decision there would be great diversity of sentiment, among those, who are well affected to divine honor; and those who dislike his service, would soon fall into a total neglect of the duty. Infinite wisdom, looking on the natural and moral state, condition and wants of men, is able to point out the proportion of time, that ought to be consecrated as a Sabbath. Experience has confirmed the wisdom of the proportion, and

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shows that it does not interfere with a provision for the wants of the body, and is also sufficient for a most happy effect in present society and in preparing our minds for the world to come.

As it is proper, that the proportion of sabbatical time should be determined by GOD; so it is, also, that the particular day or time should be appointed by his high authority. If the particular time were not appointed ungrateful men would defraud GOD of his right; and by endeavouring to accommodate sacred time to their secular purposes, all social union in the worship of GOD would be frustrated.

ONE of the great benefits of an instituted Sabbath is, that it secures social worship. The nature of men is social. Moral obligation and the laws of religion are social. The human mind is powerfully affected by a social union, in adoring and praising GOD—in seeking instruction of our duty—and offering up our prayers. Both social and solitary worship, are in their place absolutely necessary for a life of religion; and it may justly be questioned, whether any person who entirely neglects one, ever performs the other with any considerable propriety. If the sanctuary be deserted; there will be a loss of those holy social affections in the soul, which give warmth and fervency in the closet. If the closet be deserted, social worship will degenerate into formality or pageantry, and there will not be that solemn sense of GOD and our own wants, which is best gained in retirement, where external enticements are removed, and we feel ourselves alone with a great and holy GOD. There is a wonderful harmony between divine institutions, and the natural principles on which the human mind is constructed, feels and acts. This consideration alone, if it were thoroughly searched might go far to

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convince an infidel. The harmony of natural and moral law, shows the divine author and proves moral obligation on men. There cannot be in our minds, a due feeling of the holy and social obligations of religion, ,without social worship ; and there cannot be any stated social worship without a Sabbath.

A MULTITUDE of persons, in the christian world, who neglect public social worship of GOD, do hereby fully prove themselves to be destitute of piety. Want of health and opportunity may be accepted as an excuse ; but after these, there remains no excuse. If they say, they can worship alone—that they are the best judges of their own wants—can best call on GOD for themselves; all these are no excuse. Even allowing all this, still they ought not to neglect social worship. GOD is the best judge, and can tell what he will accept, and how and where he will give the aid of his spirit. If religion consists in social affections, it is impossible that worship should be always best performed alone. It is obstinacy against infinite wisdom to contend in this point, and presumption to think we are the best judges after GOD hath expressed his precept. If men neglect apparent commands, although they may think themselves scrupulously attentive to duty in many other things; they have still no reason to expect a divine blessing on the things which they are attentive to do.

AFTER all, there is from experience, little reason to credit the sincerity of those, who say they are the best judges of their own wants, and of the manner and time of worshipping GOD. There is great reason to fear it is merely an excuse for neglecting a known duty ; and that they have become so hardened, as to pretend a serious defence for the neglect of GOD’s command. We do

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not find those who neglect public social worship, attentive to duty either in the family or closet. They do not appear to have that solemnity, that sense of a present GOD and of their own wants, which accompany much private devotion. Either stupidity and thoughtlessness of GOD, or great impiety are marked in their whole appearance. If GOD were to set eternity before such minds, in the manner it may appear to them at death, and will certainly open to them when they enter it; it would entirely silence the excuse that they best knew their own wants, and the proper manner and time of worshipping GOD.

AFTER these general remarks on the subject, I shall attempt the following things.

I. INQUIRE how the Sabbath is to be sanctified.

II. To describe the worldly benefits, which result from a faithful observance of the institution.

III. To describe its happy influence in preparing us for the world to come.

I. I am to inquire how the Sabbath is to be sanctified.

THE words holy and holines, when applied to minds, mean a conformity to GOD and his law. It is the temper, affections and practice which constitute moral and evangelical obedience. Holiness is our whole duty, resulting from the character of all the moral agents with whom we are connected, and from our relation to them. It is our preparation for heavenly blessedness, and the evidence of our forgiveness by the free grace of GOD through JESUS CHRIST. The holiness

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of intelligent minds, must therefore consist in voluntary exercise of the heart, and a correspondent practice in our treatment of GOD, and our brethren of every degree in the rational universe.

HOLINESS is also ascribed to objects inanimate—to times—to places—to offices—and to many things which can neither exercise volition nor understand. Thus the house of GOD, his Sabbath, and all the things employed in his worship are called holy. Whatever is specially devoted to a sacred use, is in this sense holy unto the Lord, and a misapplication is considered by GOD as a grievous sin.

REMEMBER the Sabbath day to keep it holy. In this precept the word holy is to be understood in both the aforementioned senses. The time of the whole day is to be made sacred to the service of GOD in worshipping him. No other use of it, either in labor, or amusement, or the promotion of secular concerns, or in thinking of the interests and pleasures of the world, is to be admitted. This is making the day holy, in such a sense, as inanimate things admit the application of the word.

To keep it holy.—This dedication of the day is to be done with a holy heart. We are to make a holy use of it, from holy motives. The Lord looketh on the heart—he sees our motives and intentions in all our visible service, and if it come from an evil motive, it is not accepted by him as true worship.—In the first chapter of Isaiah’s prophecy, there is a very solemn expostulation with his people, on this subject, which all ought to read with deep self-examination. To what

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purpose is the multitude of your sacrifices unto me ? saith the Lord. I am full of the burn offerings of rams, and the fat of fed beasts, and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hands, to tread my courts. That is, with the temper and the heart from which you perform your services.—The calling of your assemblies I cannot away with; it is iniquity even the solemn meeting. Your new moons, and your appointed season my soul hateth: they are a trouble unto me: I am weary to bear them. And when you spread forth your hands, I will hide mine eyes from you; when ye make many prayers I will not hear : your hands are full of blood. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well—Here was an instance, in which the day of GOD was visibly made sacred to religious uses, but they did not keep it in a holy manner. Although the external service was according to prescription, it was vitiated by a formal, thoughtless and unholy heart. The prophet Ezekiel describes the same character. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words but will not do them; for with their mouth they shew much love, but their heart goeth after their covetousness—The proper services, by which the time is made sacred, will be presently considered; but whatever they be, omniscient holiness seeth guilt in the whole, unless it be done with a pure heart. A holy dedication of external objects and of times can never come in. the place of an honest, a worshipping heart. The holiness of times and places is made to aid the holiness of our hearts; and our hearts were not made, merely to say these external things are holy, and to go no further. The Sabbath was made for man, and not man for the Sabbath. The

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great use of the day is to praise and love GOD, with the whole heart.—To understand his will and our own duty most spiritually—to search out his law—to seek a conformity to his infinite holiness—to grow in faith and repentance—and to prepare our selves for an eternal Sabbath of holy delight in beholding him. An inward sanctification in all manner of godliness is, therefore, remembering the Sabbath day to keep it holy. On this day we are to converse directly with GOD and our own hearts, and desire those communications of the blessed spirit, by which he cometh down into the hearts of his people, communing with them and setting them apart for himself. We should seek for such an apprehension of GOD, present at all times, but especially present through his world on that day ; as will make all surrounding objets appear to us as solemn as they be peaceful and still through a cessation of earthly labors. If our hearts be right this will be the solemnity of joy, and not of dread; and we shall feel a holy rest in admiring and serving the Creator.

INDOLENCE is not the rest proposed for the Sabbath.—Heaven is a state of rest, but not of indolence.—so ought the Sabbath to be a rest, from those slavish labors of human life to which we are condemned in justice, and which are also necessary to preserve us from the tyranny of our own appetites, that lead to sin.—It is a rest from concerning ourselves about worldly plans of ambition and gain—a rest from thinking of such enticing objects as have gained an undue ascendency over our hearts through our past converse with them. If heaven is to be a state of rest, the time preparatory to it, may eminently be called the rest of good men on earth. The man who calls himself a christian, and can loiter and sleep away the

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Sabbath of the Lord, when there are so many duties to be done which must be pleasing to a good heart, is indeed in the sleep of death eternal.

If there be not a solemn sense of eternal things n the mind, there is no reason to expect the Sabbath will be observed, in the manner which GOD requires ; and so as to secure final salvation. Among those who profess to keep the Sabbath, do not many loose all spiritual advantage from it? A worldly ease is the thing they seek. The concerns of a never dying soul are forgotten. They do not reflect that they are sinners, and need sanctification and forgiveness; nor that rest from worldly concerns, implies the need of industry in the spiritual. They divide the day between an accommodation to ease and to fashion. A partial attendance in the sanctuary is the religion of the day, and when this is finished, conversation on the most vain and uninteresting subjects finishes the decorum. A week begun in such conversation, will probably be ended with very few thoughts of GOD. His providence will be forgotten, and daily piety will be unknown. In a Sabbath thus spent there is no advance towards heaven.

He that hath. an ear let him hear. The Sabbath was given to us as a season of preparation for another state of being. Although infinite wisdom saw it best to subject us to the labors of the world, by which the greatest part of our time must be consumed, he hath so constructed things, that every seventh day may be wholly devoted to the interests of another world, without exposing ourselves to want in this. We are therefore accountable to GOD for this time. We shall all be called to account for the season—to show what instruction we have gained—and what advance we have made in conformity to GOD.

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HAVING mentioned the purity and holiness of heart, which is necessary for remembering the Sabbath day to keep it holy; I will, SECONDLY, describe the services by which the day is to be consecrated to GOD and religion.

1. The public worship of GOD in his sanctuary. PUBLIC social worship is as expressly commanded by GOD, as the observance of a Sabbath. The meaning of the word convocation is, a coming together of the people. Concerning the Sabbath Moses commanded. Six days shall work be done but the seventh day is the Sabbath of rest, an holy convocation: ye shall do no work therein: it is the Sabbath of the Lord, in all your dwellings. The Sabbath worship of the temple and synagogue was expressly appointed, and many promises given to the right performance, and many reproofs of neglect. JESUS CHRIST taught publicly on the Sabbath. And as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read. And he came down to Capernaum, a city of Galilee, and taught them on the Sabbath days. We find the apostles, and the church where they were, always assembled on the first day of the week or christian Sabbath. Christians are exhorted. Not forsaking the assembling of yourselves together as the manner of some is. But exhorting one another, and so much the more, as ye see the day approaching. These injunctions are repeated, not to convince serious people, who already know and are disposed to comply with their duty; but to warm such as wish to think; that it is matter left for every man’s discretionary determination, whether he will neglect or join in the public worship of GOD. The command is positive and without any exception. It is fit that those, who receive mercies and meet afflictions in common; who sin together

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who need an assistance in duties which they must perform together, to unite in worship, in prayer, in praise, in meditating and confessing their sin, in searching the word of GOD, and seeking the spirit and practice of brotherly love, which is the evidence they belong to CHRIST.

ALTHO the manner, the hour, an the order of particular services, are left to the prudent determination of the church, and may be varied to accommodate them to the special events of providence and the circumstances of particular people ; yet the general parts of public worship are fixed by scriptural precept and example. Prayer for temporal and spiritual blessings—praise for mercies received—and instruction concerning GOD and our own duty, are services proper for all people, and have the authority of divine appointment.

THE social nature of man is strongly impressed by the services of the sanctuary. The affections of the heart become communional. Brotherly love, which is true is the spirit of heaven, is insensibly diffused through the christian assembly. Here the pious mind, solemnized by the presence of the great king of the church, and the reverence of his brethren, learns to adore, to obey, to praise, to feel a universal providence, to realize the vanities of a sinful world and the glorious communion of saints in the world to come. Here piety towards GOD is quickened, and kind affections to men are strengthened. Here we rejoice with those who rejoice, and mourn with those who mourn. Many of the duties of religion are social and our fellowmen are the objects of them, and it is impossible we should be quickened to the performance so powerfully, in any other way, as by uniting in the worship of our GOD and Redeemer.

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WE have the example of eminent saints on sacred record, and the testimony of christians in all ages, that the public worship of GOD was to them a season of great spiritual improvement and delight. David saith, Blessed is the man whom thou choosest and causest to approach unto thee: that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple. How amiable are thy tabernacles, O Lord of hosts! My soul longeth, yea, even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living GOD. Blessed are they that dwell in thy house: they will be still praising thee. The ardent love, and that spiritual improvement in the sanctuary, which the Psalmist expressed in these and in many other places, has been felt and testified by the people of GOD in all ages of the church. Although the social worship of this world is full of imperfection, through the remaining sin of those who are most sanctified; it must still be a pleasure to those, who are prepared by the beginning of a holy temper, for the social and perfect worship of the heavenly world.

THE Sabbath is a most favorable opportunity for family worship and instruction.

EVERY house ought to be a temple sacred to GOD and the duties of religion; and every family a little congregation for prayer and praise. It is impossible that the great body of mankind, considered either as a civil or religious community, should be well regulated, when families are a nursery of disorder and impiety. All order begins in household government, instruction and religion. It is the nature of sin to break society in pieces. No wisdom below infinite, could arrange a state in which sinners may have any

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degree of order and peace. The infinite wisdom of GOD is displayed in preserving so much order and peace, as is experienced in this world, where all come into existence under the power of sinful, principles. The natural formation of families is a principal circumstance in this arrangement of infinite wisdom. It is in these, that order and disorder, virtue and vice, happiness and misery begin. After we know the order, the, government, the principles and practice of families, we may from this determine the character and practice of the civil state and of the church composed out of them. When all restraint and all religious instruction are neglected in families, the next generation will come on the stage prepared to rush into all manner of licentiousness. There will be no well regulated civil government; and either the rod of despotism must govern, or the more dreadful horrors of anarchy, in which every man is a tyrant to his neighbours, must be endured.. There will be no christian order—no brotherly love—no kind affection—none of the temper and practice by which the people of GOD are prepared for their everlasting rest

.

THE importance of family government and religion, as it relates to civil well-being, hath never been sufficiently considered and enforced. Men may in vain seek for a union of government and freedom, when families are a nursery for immorality. But I am at present called to consider families, and family religion, in another point of view, and as they stand related to the church of CHRIST and the practice of undefiled religion.

PARENTS and governors of families are ministers of GOD, who have the first opportunity of acting on human minds. By the law of nature he places the young in their hands; and by the laws of religion he gives them authority to

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govern and instruct. Those who come vicious from the school of education, have little prospect of being amended. The instances which we see of reclaimed sensualists and infidels, are generally from among those, who have become debauched in principles and practice, after another education had been given them. And in such cases, the early care of pious parents was doubtless remembered by a gracious GOD. It is hard destroying that tender conscience which is formed by the assiduous care of a religious education. The apostate from first impressions, feels that they have a power over him through his whole life. He often reflects, I was not so taught—I am now sinning against the precepts of my pious instructors; and it sometimes seems, as though I heard them speak back from that awful world to which they are gone. Family religion is of infinite importance to the young. It is thus, conscience receives a quickness it rarely looses. A habit of reverence for divine things is formed, which can never be forgotten.

THESE remarks show the importance of a religious observation of the Sabbath in families. It is a most seasonable time for family worship, and instruction in the principles of religion and morality. The family are convened—they are restrained from amusement and labor—they can have no other lawful employment, but to serve GOD and seek their own duty—the world around them is still, and every circumstance favorable to devotion. There needs only the pious diligence of a father, a master, a leader in the family to guide their devotions, to impress sentiments of morality, to show them the connexion between their present obedience to GOD and their eternal blessedness—to explain and enforce the doctrines

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of christianity—and to instamp conviction on the impressible young mind, against the destructive allurements and temptations of a sinful world.

BUT this is the business of the sanctuary, saith the indolent and irreligious parent.

IT is allowed that all this ought to be attempted in the sanctuary, and where it is not done the minister of the sanctuary is in fault. But can it be expected the instructions of the sanctuary will be of much avail, when they are not enforced in the family? It certainly cannot. The master of the family, ought to be a minister of religion in his own house, and add his own instruction and the weight of his authority to public institutions. He ought to address the feelings of his charge, and show them that he believes in the reality and importance of religion. He should advise, instruct, reprove, pray, and apply truth to the varying conditions of those under his care. It is his business to awaken the secure, to reclaim the wrong, to lead the inquiring, and guide the whole into paths of duty and peace. Unless he doth this, he hath no right to esteem himself a servant of the Lord in his house.

IT is often a matter of complaint, that so little benefit comes from the public instruction of religion. The ministers of the sanctuary, if they have christian humility, will own their imperfection. They must own, that they have great reason to be humbled before GOD, for not urging family religion and the duty of christian parents with more energy than they do; but let parents and the masters of families seriously consider, whether the fault is not partly at their door. Can public instruction be of much avail, when not enforced by household instruction? Did not GOD design, the instruction of the temple and of the family to go together Is it not the business

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of parental authority to enforce sacerdotal exhortation? Is it to be expected the prayer of the church will reach the household, which are never called to pray for themselves. The design of infinite wisdom, in his natural and preceptive institution of families, was to make them subservient to his church and the salvation of souls. If they neglect his Sabbath, they become nurseries of impiety and destroy the souls of the young.

3dly. IN sanctifying the Sabbath and keeping it holy, the duties of self-examination and secret prayer ought not to be omitted.

THESE duties are required of christians on every day, and a pious life cannot be maintained without them. None, who neglect secret prayer, may expect the aids of the holy spirit. None, who neglect daily examination, will be preserved in the holiness, purity, humility and obedience of the gospel. Daily communion with GOD, and increase of faith and holiness, must be preserved by the daily means, of prayer and examination. The Sabbath is eminently adapted to these duties. No good man, who delights in knowing and converting with GOD, and is honestly disposed to know his defects in duty, and his transgressions of GOD’s law, will omit these means. There is always employment enough for the closet. To examine the sincerity of our family and public duties—to lay open our hearts, our aims and motives before GOD—to confess our sins which are hidden from all the world, our coldness in duty, our want of love, and imperfection in every duty—to pray for the influence of his holy spirit; these are sufficient employment for the Sabbath, in all the hours which can be redeemed from the family and public services of religion. In this union of holy duties the

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christian ought to spend the day of the Lord. Between his public, his family and his secret devotion, he will find time little enough to devote to the service of GOD.

IT is allowed, that through weakness of the human frame, the mind may be fatigued, by too long application to a particular truth or service. But even here, the infinite goodness of GOD hath provided against the weakness of our frame and of our minds, in that variety of services, by which we are to sanctify and keep his day holy.

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In the duties of the sanctuary, the family and the closet there is a grateful variety. Every social principle, every natural affection, and every lawful self-regard are called in to make our duty light and easy, and to sustain our minds under pious thoughtfulness. The same variety which hath been pointed out in this discourse, would sustain the mind in any other kind of application. While in the house of GOD we are with the multitude of our neighbours, friends and brethren. The thought of preparing and doing together to an everlasting heaven of social joys is enough to fill the soul with a divine transport.

AND is the scene less endearing, less interesting in the family? With whom is the father of the house communing in the worship of his Saviour? With the partner of his years and of his earthly portion—with his offspring, for whom he would willingly spend and be spent in all other things—with the domestics who are committed to his care by the all wise providence of GOD. These souls are to exist forever. He is their guide to eternity. Must not the thought of this be interesting to him and to every one? How pleasing to think that the endearments now formed, if on right principles, will be eternal. To complete this animating solemnity, all may unite and call on their Lord—may retire to the place where an infinite GOD condescends to meet every humble soul, and communicates by his spirit, the joy which is unspeakable and full of glory.

If, after viewing these circumstances, any complain that this sanctification of the Sabbath, is a servile and fatiguing employment, what can we think of their hearts? What can we think of their christian profession, if they ever have made one ? It would be hard to think all such wilful

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deceivers ; but they are in a state worse than this, for they are self-deceivers. How solemn will the time be, when all such self-deceivers, will have their eyes opened ! May the Lord open them while it is a time accepted and a day of salvation.

AMEN.