BV 110 .W37 1840a Waterbury, j. b. 1799-1876 A book for the Sabbath BOOK FOR THE SABBATH; THREE PARTS. I. — ORIGIN, DESIGN, AND OBLIGATION OF THE SABBATH. II. PRACTICAL IMPROVEMENT OF THE SABBATH. III. — DEVOTIONAL EXERCISES FOR THE SABBATH. J. B. WATERBURY, AUTHOR OF " ADVICE TO A YOUNG CHRISTIAN," AND •'the HAPPY CHRISTIAN." ' The sabbath was made for man. LONDON : THE RELIGIOUS TRACT SOCIETY; Instituted 1799. SOLD AT THE DEPOSITORY, 56, PATERNOSTER ROW, AND 65, ST. Paul's churchyard ; AND BY THE BOOKSELLERS. PREFACE. This work is divided into three parts. In the first, the author has aimed to present the broad and deep scriptural foundations on which the institution of the sabbath rests. In the second part, he has dwelt at length on the practical improvement of the day ; showing how it may be sanctified, and in what ways it is commonly profaned. The third part embraces a series of meditations and prayers, the number answering to the number of sabbaths in the year, and prepared with a view to assist the Christian in his private devotions. Some of these are appropriate especially to the sabbath ; some respect the sacra- ment ; others are intended to apply to the seasons of the year ; many of them are suited to persons in affliction ; and all, it is hoped, are such as the pious soul will love to think upon in retirement. IV PREFACE. Although this volume is entitled "A Book for the Sabbath," yet as the third part is purely- devotional, and applies to the secular as weU as to the sacred part of the week, it may prove to some a useful manual in the religious exercises of the family and the closet. It is needless to dwell on the importance of the subject. The convictions of the entire Christian community are in favour of a more strict observ- ance of the Lord's day. Let the reform begin at the house of God. Let the outer and the inner court of the temple be first purified. A principal design of the author is, to urge upon the church a conscientious discharge of sabbath obligations ; beheving that when their example is right, this blessed day, if not rescued entirely from profana- tion, will, at least, exert its legitimate influence ; and will serve to check the inundation of vice, which, rapidly augmenting, threatens to sweep away even this bulwark of salvation. Hudson, N. Y. Oct. 1840- CONTENTS. . PART FIRST. ORIGIN, DESIGN, J^T> OBLIGATION OF THE SABBATH. CHAPTER I. FACE Origin of the Sabbath 1 CHAPTER II. Perpetuity of the Sabbath 4 CHAPTER III. Change of the Sabbath frora the Seventh to the First Day of the Week 12 CHAPTER IV. The Sabbath made for Man 17 CHAPTER V. Importance of the Sabbath, in its bearings on Intellectual and Social Improvement 24 CHAPTER VI. The Sabbath promotive of Social Improvement 31 CHAPTER VII. Conservative Influence of the Sabbath 35 CHAPTER VIII. Appeal to Men of Influence in favour of the Sabbath 39 A 3 VI CONTENTS. PART SECOND. PRACTICAL IMPROVEMENT OF THE SABBATH. CHAPTER I. The Sabbath a Devotional Day 43 CHAPTER II. Saturday Evening, or the Preparation 47 CHAPTER III. Sabbath Morning 51 CHAPTER IV. Private and Family Devotions £5 CHAPTER V. Sabbath Privileges— Hearing the Word * 59 CHAPTER VI. Self-application of the Truth 67 CHAPTER VII. Prayer upon the Word 71 CHAPTER VIII. Communion Sabbath 75 CHAPTER IX. Meditation and Readinir 82 CHAPTER X. Conversation 91 CHAPTER XI. Doing Good on ihe Sabbath Day ^y CHAPTER XII. Sabbath Evening 103 CHAPTER XIII. Sabbath Violations — Travelling on the Lord's Day liO CHAPTER XIV. Sabbath Violations — Social Visiting — Secular reading — Idle- ness, etc 118 CHAPTER XV. Concluding Address /k 12j CONTENTS. PART THIRD. DEVOTIONAL EXERCISES FOR THE SABBATU. MEDITATIONS AND PRAYERS. I. THE SAIKTS' REST. PAGE Heb. iv. 9. There remaineth therefore a rest to the people of God 130 II. THE CONFLICT. Rev. xxi. 7. He that overcometh shall inherit all things; and 1 will be his God, aud he shall be my son 132 III. THE RISEN SAVIOUR. John XX. 14. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus 134 IV. FRUITS OS HOLINESS. John XV. 8. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples 136 V. RISEN WITH CHRIST. Col. iil. 1. If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God 138 VI. ALL VANITY. Eccl. ii. 11. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do; and, behold, all was vai'ity and vexation of spirit, and there was no profit under the sun Ho vn. THE INVITATION. Mait. xi. 28. Coipe unto me, all ye that labour and are heavy laden, and I will give you rest , 142 VIU CONTENTS. VIII. ALL FOR THE BEST. PAGK Rotrt: viii. 28. And we know that all things work together for good to them that love God, to them who are the called ac- cording to his purpose 144 IX. THE HEART OF ITNBBLTEF. Heb. iii. 12. Take heed, brethren, lest there be in anj' of you an evil heart of unbelief, in departing from the living God . . 146 X. TIME PRECIOUS. Eph. v. 16. Redeeming the time, because the days are evil . . 148 XI. GRATITUDE. Psalm ciii, 2. Bl 'ss the Lord, O my soul, and forget not all his benefits , 150 Xir. THE PROMISED SPIRIT. John xvi. 7. But if I depart I will send him [the Comforter] untoyou 152 XIII. THE LOVE OF CHRIST. 2 Cor. V. 14. For the love of Christ constraineth us 154 XIV. THE CONTRAST. Psalm iv. 6. There be many that say, Who will show us any good ? Lord, lift thou up the light of thy countenance upon us 156 XV. THE REFUGE. Psalm xlvi. 1 God is our refuge and strength, a very present help in trouble 159 XVI. PRAYER HINDERED. James iv. 3. Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts ICl CONTENTS. li XVII. DIVINE GUIDANCE. PAGE Acls ix. 6. Lord, what wilt thou have me to do? 163 XVIII. THE SEARCHER OF HEARTS. lSam,xvL7. For the Lord seeth not as man seeth 166 XIX. PRAYER IN THE NAME OF JESUS. John xvi. 24. Hitherto have ye asked nothing in my name : as^i, and ye shall receive, that your joy may be full 168 XX. REVIVAL. Psalm Ixxxv. 6. Wilt thou not revive us again ; that thy people may rejoice in thee? 170 XXI. PURITY. Horn. vi. 2. How shall we that are dead unto sin live any longer therein ? 172 XXII, CONDESCENDING MERCY. Isaiah i. 18. Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow ; though they be red like crimson, they shall be as wool 174 XXIII. POVERTY OF SPIRIT. Matt. V. 3, Blessed are the poor in spirit; for theirs is the kingdom of heaven 176 XXIV. FIXED DESTINY. Rev. xxii. 11. He that is righteous, let him be righteous still ; and he that is holy, let him be holy still 178 XXV. LIKENESS TO JESUS. 1 Cor. ii. 16. But we have the mind of Christ , 180 CONTENTS. XXVI. THE KESTLESS SOUL. PAGE Gen. viii. 9. But the dove found no rest for the soul of her foot, and she returned unto him into the ark : for the waters were on the face of the whole earth 182 XXVII. THE VESTMENT. Rom. xiii. 14. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof 184 XXVIII. JESUS LOVED. 1 Peter i. 8. Whom not having seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy un- speakable and full of glory 186 XXIX. INFIDELITY REBUKED. Paalm viii. 2. Out of the mouths of babes and sucklings hast thou ordained strength because of thine enemies, that thou ^ mightest still the enemy and the avenger 188 XXX. THE PATIENCE OF HOPE. Lam. iii. 26. It is good that a man should both hope and quietly wait for the salvation of the Lord" 190 XXXI. THE SPIRIT OF LOVE. Eph. iv. 31, 32. Let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice : and be ye kind one to another, tender-hearted, for- giving one another, even as God, for Christ's sake, hath for- given you 192 XXXII. THE FURNACE OF AFFLICTION. Jol, xxiii. 10. But he knoweth the way that I take; when he hath tried me, I shall come forth as gold 195 CONTENTS. XI XXXIII. TRUE RICHES. PAGE Matt. vi. 19 — 21. Lay not up for yourselves treasures on earth, where moth and rust doth corrupt, and where thieves break through and steal ; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal ; for where your trea- sure is, there will your heart be also 197 XXXIV. UNSEEN GLORIES. 1 Cor. ii. 9. But as it is written. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him 199 XXXV. EXTENT OF MERCY. 1 Tim. i. 15. This is a faithful saying, and worthy of all accepta- tion, that Christ Jesus came into the world to save sinners; of whom I am chief 201 XXXVI. KEEPING THE HEART- Prov. iv. 23. Keep thy heart with all diligence, for out of it are the issues of life 203 XXXVII. DIVINE ILLUMINATION. Psalm cxix. 18. Open thou mine eyes, that I may behold won- drous things out of thy law 205 XXXVIII. CHRISTIAN ENERGY. ] Chron. xxii. 16. Arise, therefore, and be doing, and the Lord be with thee 207 XXXIX. WATCHFULNESS. 1 Thess. V. 6. Therefore let us not sleep, as do others, but let us watch and be sober 209 XL. GREAT GAIN. 1 Tim. vi. 6. But godliness.with contentment is great gain ... 211 XLI. FAITH IN GOD. Gen. xviii. 14. Is any thing too hard for the Lord ? 213 CONTENTS. XLII. TllE BACKSLIDER. PAGE Rev. ii. 4. Nevertheless, I have somewhat against thee, hecause thou hast left thy first love 215 XLIII. PLEASING GOD. Heb. xi. 6. But without faith it is impossible to please him ; for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him 217 XLIV. CONVERSATION. Phil. i. 27. Only let your conversation be as it becometh the gospel of Christ 220 XLV. THE CAUTION. lJohnu.l5. Love not the world 222 XLVI. HITMAN FRAILTY. Eccles. xii. 7. Then shall the dust return to the earth as it wax, and the spirit shall return unto God who gave it 224 XLVII. THE CONSUMMATION — SACRAMENTAL. John -axTi. ZO. It is finished 227 XLViir. THE COMFORTED — AFFLICTION. John xi. 28. The Master is come, and calleth for thee 229 XLIX. DEPRECATION. Matt. VI. \^. And lead us not into temptation 232 L. ENCOURAGEMENT. Lukexy. 2. This man receiveth sinners 234 IJ. THE NATIVITY — CHRISTMAS. Matt. i. 21. And she shall bring forth a son, and thou shalt call his name Jesus : for he shall save his people from their sins... 236 LII, THE SOLEMN ftUESTION — THE NEW YEAR ANTICIPATED. James iv. 14. For what is your life ? It is even a vapour, that appeareth for a little time and then vanisheth away 238 A BOOK rOH THE SABBATH, PART I. ORIGIN, DESIGN, AND OBLIGATION OF THE SABBATH. CHAPTER I. ORIGIN OF THE SABBATH. The sabbath began at the close of the primeval creation. This is the testimony of Moses. " Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made ; and blessed the seventh day, and sanctified it : because that in it he had rested from all his vrork which God created and made," Gen. ii. 1, 2. The patriarch tells us, in this simple and beauti- ful language, when and why the sabbath was insti- tuted. The sceptic may sneer at the idea of the omnipotent God exerting himself to create the world by successive acts of self-moving power, in- stead of a simple volition, whereby it should at once, in all its varied grandeur, spring into exist- ence. But in this, as in all the other great doings 2 BOCK FOR THE SABBATH. of Jehovah, there is a design ; which is to he traced in its practical bearings on our race, whose moral improvement, no less than their temporal conve- nience, was before the Divine mind, when he sketch- ed the plan and laid the foundations of the earth. Says one, " We are not to think but that God could have made the world in an instant. But he did it in six days, that his wisdom, power, and good- ness might appear to us, and be meditated on by us, the more distinctly ; and that he might set us an ex- ample of working six days, and resting the seventh. It is, therefore, made the reason of the fourth com- mandment. So much would the sabbath conduce to the keeping up of rehgion in the world, that God had an eye to it in the timing of his creation." Nor are we to suppose that the day of rest, fol- lowing upon the six days of creative power, was in order to recruit the exhausted energies of Jehovah. For the Creator " fainteth not, neither is weary." It had reference, we presume, principally to the moral impression upon man, which subsequent enactments respecting the sabbath were designed to corroborate and enforce. " The eternal God, though infinitely happy in the enjoyment of him- self, yet took a satisfaction in the work of his own hands. He did not rest as one weary, but as one well pleased with the instances of his own good- ness, and the manifestations of his own glory." Having advanced thus much, with a view to break the force of an infidel objection sometimes thrown out against this part of the Pentateuch, we may present some other considerations bearing on the origin of the sabbath. ORIGIN OF THE SABBATH. 6 Until the close of the sixth day, every thing in the forming world was in commotion. Obedient to the Creator's will, the various portions were seeking their affinities, and the numerous depart- ments of this wondrous sphere were hastening to a completion. The atmosphere was throwing its drapery around the globe, to afford a beautiful medium for the sun-light, which was falling upon it in richest splendour. The waters, hitherto dif- fused, were gathering together, and the earth was rising into view in all its diversified forms of grandeur. The chaotic mass had already put on the appearance of order, and each succeeding day disclosed new wonders under the invisible hand that was at work to elicit and arrange them. The sixth day was ended ; and now all seemed to be at rest. Every part had found its kindred portion. The classification was complete. The work was one grand and perfect whole. There was no more rushing to and fro. The elements were hushed. It was nature in her infantile repose. The out- spread beauties of creation seemed to sleep in calm tranquillity. How natural then that, at this juncture, God should pronounce his public benediction upon the new creation ! But equally appropriate was it for him to appoint a day of rest, and to call the intel- ligent universe to consider his power and his goodness. In this primeval sabbath, the angehc choirs united in celebrating the praises of God. " The morning stars sang together, and all the sons of God shouted for joy." No temple erected by human skill was needed, where the whole earth 4 BOOK FOR THE SABBATH. was a vast temple, whose builder was God, to whom, as the Supreme Divinity, every thing in heaven and in earth did homage. In this primitive rest we see also a type of hea- ven. More glorious still that scene, where the ransomed of the Lord, after the toil and trials of their earthly lot, shall meet to enjoy the "rest which remaineth," and to celebrate in their songs and hallelujahs the still greater work of redemp- tion. If the first sabbath which dawned upon the young creation was blissful, and spoke of the power and the wisdom and the goodness of the Creator, what will be that everlasting sabbath, which is to be enjoyed without the possibility of sin to blight its immortal scenery ; and where, instead of the devotions of a single pair, there will be ten thou- sand times ten thousand tongues, making music such as God will dehght to hear — the music of the soul — in which the beginning and end of their song will be, " Glory to God in the highest : worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing," Rev. v. 12. CHAPTER II. PERPETUITY OF THE SABBATH. Was this primeval rest coiitinued after the fall, and is a sabbath obligatory on accountable man through every successive generation ? There is some reason to believe, that a day of rest and of special religious services was observed PERPETUITY OF THE SABBATH. O by the patriarchs, from the creation to the period when the Lord, at Mount Sinai, repeated and for- mally confirmed the obligations of the sabbath. •• The Lord blessed the seventh day, and sanctified it," For what purpose was the day sanctified, if God did not intend his new created subjects to observe it religiously ? Why was a peculiar sacredness attached to it, if no moral obligation to consecratv it to purposes of Divine worship was intended ? A knowledge of this institution seems to have been recognised in the conduct of Noah, in send- ing out the dove. Savs an able commentator : " Noah sent forth the dove after seven days ; and probably the first sending her out was seven days after the sending forth of the raven, which inti- mates, that it was done on the sabbath- day, which it should seem Noah rehgiously observed in the ark." It is believed by many, that Abraham also and his posterity preserved the memory of the creation, and kept the sabbath according to the original design. It is, however, a pomt of small practical impor- tance, whether, in the interval between Adam and Moses, the sabbath was statedly observed or not ; especially as its re-enactment and solemn obhga- tions have been formally announced at Mount Sinai. The language of the Great Lawgiver is, " Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work : but the seventh day is the sabbath of the Lord thy God : in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that m 2 6 BOOK FOR THE SABBATH. is within thy gates : for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day : wherefore the Lord blessed the sabbath dav, and hallowed it," Exod. XX. 8— n. This command seems to be a renewal and con- firmation of the original institution; and implies that a very general neglect at least had been manifested in relation to it. It was hence placed by Jehovah in the very centre of the sacred code ; and was not only enjoined as a general precept, but specific points were noted in order to secure its faithful observance. Li arguing for the per- petuity of the sabbath, therefore, we have the advantage of the original institution at the creation, and also its central incorporation with the deca- logue, which was designed to be obhgatory as a code of morals on all succeeding generations. We suppose that, when at the completion of the creation, the Almighty sanctified the seventh day, it must have been with a view to moral impres- sions on the mind of man. It could not surely have been from any necessity for rest or for re- creation on the part of God. If this be so ; if the Creator, foreseeing the vast importance of such a day to the moral interests of our race, designed it as a means of keeping alive a sense of rehgion in the world, it is clear that the whole race, through every successive generation, should admit and feel its obligation. The very fact, that at the fountain-head of our existence, under the cloudless skies of a new and un- sullied creation, this great institution was enacted, PERPETUITY OF THE SABBATH. 7 is proof positive that God designed it not for Adam alone ; nor for that generation alone which was nearest to him ; no, nor for the Jews alone — who were but a modicum of the entire race — but for all who should descend from this progenitor of man- kind. If it were important for Adam, ere yet his soul was stained with guilt, to pause even in his inno- cent pursuits, and pay the homage of an entire day of devotion eveiy week to God, celebrating his wisdom, power, and goodness, as exhibited in the wonders of creation ; surely it is no less important to every descendant of Adam — cursed with the consequences of the fall, absorbed in carnal things, and forgetful of his Maker — to lift his low thoughts at least as often in the contemplation of his obliga- tions to his God. What is done at the fountain- head is designed to affect the streams in their remotest meanderings. Hence we infer the per- petual obligation of the sabbath. This argument for the perpetuity of the sabbath, is fortified and confirmed by the solemn renewal and enactment of the same institution in the deca- logue. The ten commandments are designed to be of perpetual obligation. This is not denied, nor even doubted in relation to those which are strictly moral ; but the fourth commandment has been excepted to as a positive, rather than a moral precept ; and hence some writers have argued for its observance on the ground of expediency, rather than of perpetual moral obligation.* Now, although this treatise is designed to be * Dr. Paley. 8 BOOK FOR THE SABBATH. practical and devotional, rather than ai gumentative, the writer will nevertheless take the liberty to place before the reader some additional scriptural arguments against a position so fallacious, as well as injurious. By what authority have we a right to expunge the fourth commandment from the decalogue, whilst we admit the perpetual binding obligation of the other nine ? Up to the time of the Saviour's advent this command was, by the w^hole Jewish nation, recognised as of equbl force with the rest. They did not dream of its inferior claims. Its position in the decalogue — in the very centre of that divinely inspired code — shows in what esti- mation it was held by its great Author. By what authority, then, we again ask, is this solemn pre- cept torn from its position, or pronounced less obligatory than the other nine } The advocates of expediency have fallen into this error, by confounding the Jewish ceremonial with the great moral law ; and because, at the coming of Christ, the former, with its burdensome rites, was done away, they have argued, that along with their abolition, the sabbath ceased to be obligatory. Let us consider this position. Had the -Al- mighty designed that the sabbath should fall, with the extinction of the Jewish rites, why was it placed among the ten commandments, and not along with the strictly ceremonial law ? " If," says a writer, " it was not equally obligatory with the other nine, why was it engraved by the same Divine hand, and on the same enduring tables }" It is PERPETUITY OF THE SABBATH. U manifestly impugning the Divine wisdom, to give this commandment a place, and a conspicuous one, in the code which was to be of binding obligation throughout all generations, and then to class it with the ceremonial or Levitical laws, which were intended to be national and typical, and which were in their very nature transitory. But the sabbath, we maintain, was not a mere positive institution. The fourth commandment, like all the other precepts of the decalogue, had a strong moral import. The design of it was to bring God into view as the great Creator of the universe. It calls the attention away from secular to sacred pursuits, and breaks up those thoughts of vanity, which for six days of the week, bind with oppres- sive power to this earthly clod the immortal mind of man. Is there nothing of a moral and sacred import in a commandment which looks to such an end ? Bears it with more force upon one generation than upon another ; or is the Gentile less under these high moral obligations than the Jew } Says Dr. D wight : "It was no more necessary to a Jew than to any other person, to commemorate the per- fections of God displayed in the works of creation ; it was no more necessary to a Jew to obtain holiness or to increase it ; it is no more necessary to a Jew- to seek or to obtain salvation. Whatever makes either of these things interesting to a Jew in any degree, makes them, in the same degree, interesting to any other man. The nature of the command, therefore, teaches us plainly as the nature of a com- mand can teach, that it is of universal apphcation to mankind. It has, then, this great criterion of a 10 BOOK FOR THE SABBATH. moral precept, namely, universality of applica- tion." To confirm these views, we have om* Saviour's strong declaration, that he came " not to destroy the law" — meaning- the moral law — "but to fulfil." He placed the duties which it inculcated in a light calculated to convince the self -justifying Pharisee of his deficiency. All that Christ saic. in vindication of his own conduct, and that of his disciples, respecting the sabbath day, went on the supposition, that the spirit of the fourth command- ment may be violated, whilst there is an over-scru- pulous exactness as to some little things which pertain to the ceremonial part of its observance. He by no means intended, as some have said, to break the moral force, or to deny the perpetuity of this precept. The works of love and mercy which he performed on the sabbath were rather an at- testation to its heavenly design. Nor can any thing be legitimately drawn from the apostolical writings to favour the idea, that the obligations of the weekly sabbath were ever set aside. Because the Jewish converts were inchned to impose upon the Gentiles some of their cere- monies — retaining, as we may suppose, even after conversion, a strong prejudice in their favour — the apostles, especially Paul, laid down the rules of gospel liberty ; declaring, that no man had a right to judge his brethren, " in respect of an holy day, or of the new moon, or of the sabbath days, which are a shadow of things to come," Col. ii. 16, 17. Now, when we consider, that among the Jews there were other sabbaths besides the weekly sab- PERPETUITY OF THE SABBATH. II bath, the form of expression, " sabbath days," in the above quotation, will appear manifestly to have had reference not to the weekly, but to some of the strictly ceremonial sabbaths ; especially as we find them named along with " meat, drink, and the new moon." But even had the apostle referred to the seventh day, it would not prove the abrogation of the sab- bath, admitting, as we must, that since the resur- rection of our Lord, the sabbath has been changed from the seventh to the first day. In this case, it would be unreasonable for the Jewish convert to insist that both days should be acknowledged obli- gatory. Hence the apostle argues in favour of Christian liberty. We say then, that the original institution of a weekly sabbath coeval with creation, and its solemn renewal and confirmation at Mount Sinai — its in- corporation with the decalogue, designed to be of perpetual obligation — its moral import, equally applicable to all generations — stamp this day of rest as of permanent obligation ; and impious must be that hand, which, with unholy temerity, attempts to abridge its sanctions, or to weaken its power over the conscience. Throughout all time must it continue to invite the weary to rest, and to call the thoughtless heart to the consideration of its destiny. As years roll on, this day of " sacred, high delight," will shine with increasing lustre, and be hailed by more joyful acclamations, as the saints become more numerous, and the songs of Zion swell in volume and sweeten in harmony, until at length, that great sabbath of 12 BOOK FOR THE SABBATH. the world shall break upon our gladdened eyes, when every day will be as this day, and when even on the secular implements of man will be inscribed, " Holiness to the Lord." CHAPTER HI. CHANGE OF THE SABBATH FROM THE SEVENTH TO THE FIRST DAY OF THE WEEK. An institution like that of the sabbath can be perpetuated, whilst the precise period of the week in which it is to be observed may, for good and sufficent reasons, be changed. The same authority which fixed the original sab- bath, is adequate to move it forward one day, with a view to embrace in its associations events as signal, and even more important, than the creation of the world. In the change from the seventh to the first day, there is not an abrogation of the sabbath, but a mere circumstantial change as to the time when it is to be observed. If the seventh day commemo- rated the completion of the creation, the first day, including this event, adds in its holy associations, a still more glorious event, the closing triumphs of the work of redemption. This change, it is beheved, took place when our Saviour rose from the dead. The resurrection, the evangelists tell us, was on the first day of the week. From this period onward, we find the Jewish super- seded by the Christian sabbath. Without any explicit command, so far as appears in the New CHANGE OF THE SABBATH. 13 Testament, the disciples, by common consent, in- variably held this day as consecrated to their Lord. For sach an important change, we feel confident they must have had the authority of their Di\dne Master. His example subsequent to his resur- rection seems to favour this idea, and to justify the observance of the sabbath on the first day of the week ; for it was on this day that he appeared to his disciples, and in the next interview, he selected the same day on which to commune with and to bless them. In relation to the rites practised by the church in the first century. Dr. Mosheim observes : " All Christians were unanimous in setting apart the first day of the week, on which the triumphant Saviour arose from the dead, for the solemn celebration of pubUc worship. This pious custom, which was derived from the example of the church of Jeru- salem, was founded upon the express appointment of the apostles, who consecrated that day to the same sacred purpose, and was observed universally throughout all the Christian churches, as appears from the united testimony of the most credible writers. The seventh day of the week was also observed as a festival, not by the Christians in ge- neral, but by such churches only as were principally composed of Jewish converts, nor did the other Christians censure this custom as criminal and unlawful," In a note on this subject, the same author says : " It is in vain that many learned men have laboured to prove, that in all the primitive churches both the first and last day of the week were observed as festivals. The churches of 14 BOOK FOR THE SABBATH. Bithynia, of which Pliny speaks, in his letter to Trajan, had only one stated day for the celebration of public worship ; and that was undoubtedly the first day of the week, or what we call the Lord's day." If additional testimony, as to the change of the day, be needed, the reader may be referred to an able article on this subject in Calmet's Dictionary. •'The change of the day," says that author, "is rather to be gathered from the practice of the Christian church, than as clearly enjoined in the New Testament. It appears that behevers came together on this day to break bread ; that collec- tions for the poor were then made, and put into the general treasury of the church, (as we under- stand 1 Cor. xvi. 2;) that on this day exhortations and discourses were made to the people ; and, in short, we have the various parts of public worship noted as being performed on this day. It will fol- low, that we may safely imitate those examples which the apostles and primitive Christians have left us. The resurrection sabbath commemorates an event in which all Christians throughout the world are interested, and for which no equal mode of commemoration can be devised. We have, then, good example and strong propriety in behalf of our observation of the Lord's day as a rehgious festival, though not as a Jewish sabbath ; and the same principles influenced the Christians of early ages. " We are informed by Eusebius, that from the beginning the Christians assembled on the first day of the week, called by them the Lord's day, for CHANGE OF THE SABBATH. 15 the purposes of religious worship, to read the Scriptures, to preach, and to celebrate the Lord's supper; and Justin Martyr observes: 'That, on the Ijord's day, all Christians in the city or country meet together, because that is the day of our Lord's resurrection, and then we read the writings of the apostles and prophets ; this being done, the president makes an oration to the assembly, to exhort them to imitate and to practise the things they have heard ; then we all join in prayer, and after that we celebrate the sacrament. Then they who are able and wilhng, give what they think proper ; and what is collected is laid up in the hands of the president, who distributes it to orphans and widows, and other necessitous Christians, as their wants require.' See 1 Cor. xvi. 2. A very honourable conduct and worship ! Would to God it were more prevalent among us ; with the spirit and piety of primitive Christianity ! *' John says ' I was in the spirit on the Lord's day;'. (Rev. i. 10 ;) so called, doubtless, to preserve the remembrance of his resurrection, which was the completion of our redemption. Barnabas, in his epistle, says that we joyfully celebrate the eighth day, in memory of the resurrection of our Saviour, because it was on this day he rose again and ascended into heaven ; and Ignatius the mar- tyr, in his letter to the Magnesians, would have us honour this day of the Lord, this day of the re- surrection, as the first and most excellent of days." The greatness of the event (the resurrection) which the day is designed to commemorate, fully justifies the change. 16 BOOK FOR THE SABBATH. Without attempting to derogate from the gran- deur of the original creation, wc may compare with it the still more glorious work of redemption. The former was but preliminary to the latter. Why was this scene of terrestrial wonders brought into existence ? Not simply to show what natural glories God could spread forth to the eyes of an admiring universe ; not surely for this alone ; but the world was made primarily with a view to its being the theatre of God's redeeming mercy. The grand moral transaction which was to be enacted upon it, was the all-absorbing point of interest to God and to his holy universe. When the objects for which the creation came into existence are ac- complished, w^e are assured that all its mighty mechanism will be broken to pieces. It was not destined to immutability. The fires are to consume it ; and so complete is to be the destruction, that " no place will be found for it." But the work of redemption has the stamp of eternity. The soul is its object, and that soul is, in its very nature, un- dying. The glory of God — his moral glory — is its end ; and that must shine when every trace of earthly glory is gone for ever. How clear then is it, that this* world is but subsidiary to the greater work of redemption ! It is but as the scaffolding around the indestructible temple of salvation. When that temple shall have its top-stone laid, and the finishing touch of the great Builder shall be given to it, the scaffolding shall be taken down, and the full and grand proportions of this mortd architecture shall stand forth to the admiring eyes of all holy intelligences. THE SABBATH MADE FOR MAN. 17 There is, therefore, a good and sufficient reason why the resurrection, which was a sort of closing triumph of the Redeemer's work, should be com- memorated by the change of the sabbath from the seventh to the first day of the week. We say, then, the common appellation, " the Lord's day;" its universal observance by all Chris- tians from the times of the apostles until the present time ; its recognition by synods and by the Christian emperors from Constantine onwards; the blessing of God upon it in the great pente- costal revival, and ever since in the conversion of thousands and tens of thousands more — all prove, that "this is the day" emphatically which "the Lord has made ;" and that, whilst the sabbath, as to its high moral duties and obligations, remains the same from the creation till now, yet its observance is pushed forward one day to embrace the most glorious event in the works of God — the redemp- tion of the church by the death and resurrection of Jesus. CHAPTER IV. THE SABBATH MADE FOR MAN. The foregoing considerations illustrate what our Saviour, in one short sentence, has asserted, that " the sabbath was made for man." It appears to have been appointed for the recreation of his body, and for the improvement of his mind and heart. Coeval with mamage, this institution has de- scended to us, hand in hand with that twin sister of social bliss ; as if Providence designed, by these c; 3 18 BOOK FOR THE SABBATH. two, to save, out of the almost universal wreck which sin has caused, some gleanings of happiness for man. The sabbath was, no doubt, important to man even in his state of innocence. He was placed in a garden, not to repose in listless indolence beneath its shades, but he was there " to dress and to keep it." He had employment, though he was not con- demned to toil for his subsistence. It was such employment simply as gave elasticity to his spirits, and an agreeable exercise to his body. It led him to converse intimately with God's works, especially in the mysteries of the vegetable world. It is to be presumed, that with primeval man every day was, in a sense, a devotional day — that each hour as it flew, bore on its wing some grateful expres- sion of a heart that beat with undeviating affection towards its Maker. Still it seems that the Al- mighty, though he approved with answering love each hour's devotion, thought proper to consecrate an entire day, when, laying aside the innocent employments of Eden, man should occupy himself in direct acts of worship to Jehovah. Thus did this paradisaical sabbath teach the paramount obli- gations of devotion, strictly so called, amid scenes where every ordinary emotion partook somewhat of a devotional character. ]Jut "the sabbath was made for man," with reference to him more especially as fallen, and as heeding the help which such an institution affords both to iiis body and his soul. After sin had entered into the world, one of the immediate consequences was, the necessity for con- THE SABBATH MADE FOR MAN. 19 stant toil to subdue the earth, and to extract from it the food necessary for man and beast. " Cursed is the ground for thy sake." From the moment this malediction was pronounced, the earth was no longer an Eden, whose spontaneous fruits invited the eye, and regaled the taste ; but thorns and net- tles overspread its surface, and man was doomed to obtain his bread in the " sweat of his face." Thence- forward his eyes were turned downwards, and his back was bent towards that soil which must be implored first to support life, and which is destined at last to receive into its bosom the wearied and worn-out tabernacle of the flesh. This decree of Heaven is fulfilled in the never-ceasing toil of successive generations, delving, in some instances, for a bare subsistence, and in others, to accumulate stores of afiluence. But how soon would the mortal frame-work wear out, if this labour were not bro- ken by some intervals of rest ! In mercy to the body, Providence has interposed the night, when gathering shades invite to repose, and the darkness hinders the ambitious and the covetous from driving on their schemes of glory or of gain. Nor is this all; there comes round the weekly sabbath, wherein our Maker forbids us to ply the exhausted energies, and commands us to allow them one day in seven for rest and for recreation. Merciful provision ! Both man and beast share in its influence ; and even sympathising nature seems to rejoice in its holy tranquillity. If this institution were necessary or important in the primeval state, how much more important to us as fallen creatures ! The body then, like the 20 BOOK FOR THE SABBATH. soul, was immortal, and its labour was but a plea- surable excitement of the body, preparing it for the enjoyment of rest ; whereas now, our weakness is premonitory of dissolution ; and the involuntary pressure of care and labour, should, we think, en- hance in our estimation the value of a day, which tends so directly to recruit and strengthen our ex- hausted faculties. However men of sordid minds may grudge this precious interval, and to whatever unhallowed purposes they may presume to desecrate it, still it is one of the greatest blessings to fallen man ; and it speaks of the care and kindness of his Maker even towards his physical weaknesses. The body and mind of man must have rest. They must have more than the season of sleep allows. Besides, it is according to the analogy of nature. The works of God, though they seem so full of variety and of change, have their sabbaths — their seasons of re- pose. The ocean is not always agitated; but sleeps, at times, in unbroken tranquillity. The winds are not always in motion ; but are often hushed, as if the zephyr even had ceased to breath. The bird is not for ever on the wing, nor the beast of the forest always in pursuit of his prey. Behold the seasons ! See how nature comes forth recruited after hei' temporary repose ! And shall man wish to ply with incessant toil the poor body, so easily fatigued, and so soon to faint and die } Shall he deny the necessity of a sabbath to eke out its little strength, or impugn that Divine wisdom which has appointed it for so beneficent a purpose } What a happy period will that be, when, acting under the authority of all the Divine commands, men will THE SABBATH MADE FOR MAN. 21 allow to themselves, to their dependents, and to their cattle, this season of rest from the cares and toils of earth ! How much it will tend to break the force of those evils which, through sin, have invaded the physical frame, and made it, in most instances, the abused instrument of unrighteous- ness ! A universal sabbath ! Who would not implore the God of the sabbath to roll on its advent, and give to earth a rest from the burdens which have so long and so grievously afflicted her ? But the soul of man needs the influence of the sabbath, as well as the body. It is " a rest for wearied minds." The Creator, in its appointment, had a view principally to our spiritual improvement. The necessity for toil which was laid upon the body reaches equally the soul, in that constant care for the things of earth, which, in the first instance, applies to a bare subsistence; but, subse- quently, respects a thousand forms of mere sensual gratification. Man is now " of the earth, earthy." He draws from it his aliment ; he looks upon it as the prolific source of his gains ; and his mind fixes on its vegetable and mineral productions as the foundations of civihzed greatness. In his selfish appropriation of its fruits, he almost forgets that God made it ; or that he challenges the gratitude of man for every blessing which it afibrds. The animal that grazes on its herbage is as thoughtful of the Divine goodness, as multitudes who gather out of its bosom the means of support and of affluence. How needful then to break in upon this earthly and selfish soul, and by some meaoij 22 BOOK FOR THE SABBATH. to teach it, that God is the giver of all good ; and that it is his hand which openeth, to satisfy the desires of every living thing ! Psalm cxlv. 16. But suppose there was no weekly interruption of our labours ; that every day was alike a day of toil ; that our eye was ever bent on this earthly clod, and our hand busied unceasingly in its cultivation ; should we be likely to think of the immortal part of our nature, or to make provision for its present happiness, or its future destiny } Would not the carnal principle triumph even more than it does now ; and would not God, and the obligations which we owe to Him, be forgotten, in the all-absorbing pursuit of temporal gains ? It would seem that, in prospect of such a result, our gracious Benefactor has interposed this day of rest, and called us to cease not only from bodily labour, but from the cares and anxieties which, in connexion with such labour, must press upon the soul. It is to lift the mind up from earth, and to bid it look towards the heavens, that this sacred day is provided. Man is called upon to remember, that whilst the body is of earthly mould, the soul is immortal and accountable. He is to consider that a higher destiny awaits him, and a nobler provision is in reserve for him, if, obedient to Heaven's call, he subjects the body to the soul, and prefers the interests of eternity to those of time. The sabbath is all-important, not only to the Christian who hails its privileges as the foretaste of heaven, and gathers on this day a double portion of the spiritual manna to refresh the soul ; THE SABBATH MADE FOR MAN. 23 but of what incalculable importance is it to those who as yet have not learned to appreciate its holy rest ! Yes, it was made even for thoughtless, worldly-minded man ; and much as it may be despised by him, or irksome as its restraints, in many instances, are to him, yet let him under- stand, that, were it not for this day to break in upon his habits of sensuality and of sin — to call him off from the intense application to earthly things which characterizes him — his immortal interests would be put in even greater peril than they are now, and the hope of his salvation would be well nigh extinguished. But the sabbath dawns upon this votaiy of earth, and speaks of nobler pursuits, and tenders to him a brighter reward. It checks the soul in its career, and stirs up within it the recollection of its original state, and the conviction of its present miseries. It is a pause most healthful, wherein the claims of God may be heard over the importunate claims of the world ; and when the still small voice steals into the moral sensibilities, and awakens man to the consideration of his character and of his destiny. Blot out this day from the moral calendar, and allow the naturally earthly mind to take an un- yielding grasp of its pursuits — to hold on to them week after week, and year after year — and who cannot foresee a rapid deterioration of the nobler attributes of our nature, if not a total extinction of the hopes of salvation ? Nor can we sufficiently admire the wisdom and beneficence of God, in placing this barrier across our path to death, and thus making that self-ruin 24 BOOK FOR THE SABBATH. which we are bent on, the more difficult ; so that, in accompHshing it, we must break through or trample down this merciful obstruction. How does the Divine voice seem to speak in the sacred stillness of this day ! How does the conscience respond to its obligations ; whilst mercy, as if seated on her pure and lovely throne, with an eye that weeps over our sins, and a hand that bears in it the cup of salvation, invites us to improve this day of our visitation, and to prepare for heaven's unending joys ! It was in this sense that the sabbath was made for man. God intended it to be the day of his salvation. Such it has been to thousands and tens of thousands, who on this day have listened to the gospel message, and felt its power in a con- viction of their guilt, and in the implantation of a hope of the Divine forgiveness. It is on this day, that the messenger of the gospel lifts up his voice, and invites the weary and the heavy laden to come to Jesus, and find rest. All who are pressed with earthly cares, or who are bowed down under earthly burdens, may here find a grateful reception, and feel their sorrows assuaged by a hand that has promised to wipe away all tears from our eyes. CHAPTER V. IMPORTANCE OF THE SABBATH IN ITS BEARINGS ON INTELLECTUAL AND SOCIAL IMPROVEMENT. Whilst the highest glory of the sacred day respects its direct moral influence, in abstracting the soul from earthly cares, and pressing upon its IMPORTANCE OF THE SABBATH. 25 attention its responsibility to God ; yet are there incidental advantages, which it brings along with it, worthy of grateful consideration. Every person of observation must perceive, that the effect on the mind of a perpetual attention to mere secular business, is to narrow its conceptions, and to cramp its nobler energies. This is espe- cially evident where the employment is such as to give but little scope to the intellectual faculties. The mere daily task to which the labourer applies himself, comes to be but a mechanical movement of the muscles. In learning the trade or art, the mind may originally have been somewhat exer- cised ; but after much experience, it ceases to be greatly interested. The mechanic or the husband- man has, in general, but little to excite the higher faculties, and to keep them in constant and im- proving action. I say, in general; because there are cases in both departments of labour, in which genius and enterprise are strongly developed. The great mass of mind, however, is not thus roused to activity ; and when the day's work is done, it is scarcely conscious of having put forth a mental effort in the task. But where the employment, according to general estimation, requires more thought, it will still appear that the sphere is but a circumscribed one, even allowing some degree of perfection is attained in it. The tradesman who confines his mind closely to his particular business, and, by his success, proves himself a proficient in it, may, if questioned on other and more important topics, show a humiliating ignorance. Thus whilst the 26 BOOK FOR THE SABBATH. mind, on a given subject, may discover shrewdness, its general character, by the denial of a wider sphere in which to exercise itself, may experience a serious deprivation. These opinions are advanced, not with a view of depreciating an honourable employment, but simply to show, that most of the occupations necessary for man in his present state, have a tendency to retain the mind within a very narrow sphere, and deny to it that opportunity of improvement which its immortal nature demands. How few of the milhons of earth's inhabitants can enjoy the privi- lege of high mental cultivation ! How must the immense majority apply their thoughts, from year to year, to the mere point of supplying their daily wants ! In such circumstances, it has pleased a beneficent Creator to ordain one day in the week for a sort of culture, which, acting directly on the interests of the soul, is, at the same time, calculated to raise the intellect above the contracted hmits where it is usually confined, and to throw upon its view such topics as would naturally improve its powers. This immense advantage can only be appreciated by a comparison of those who dwell under sabbath influences with those who are denied them. Not merely would the mortal interests, by un- ceasing toil, suffer a gradual deterioration, but in corresponding rapidity would the mind itself be cramped and fettered. Think, then, of the vast importance of the sabbath to the general intellect of the nation ! It reaches, or is designed to reach, every class of men, and lays its instructions before IMPORTANCE OF THE SABBATH. !^7 the humblest no less than the most gifted man. It invites the entire mass of mind to a contemplation of themes the grandest and the most imposing which can awaken and interest its attention on this side of eternity. It is intended there shall be, for one whole day in the week, a suspension of our ordinary pursuits, to give place to a species of intellectual and moral training, which augments powerfully the spiritual and intellectual over the animal impulses. Here, on this day of rest, the soul may receive those impressions of divine truth, which fashion it, by God's blessing, to a sublimer mould of moral beauty. Here, the mind, which has been denied the advantages of early culture, or which, by the stern necessity of nature's first law, is o])liged to think throughout the six days on one theme — and that not calculated to enlarge its capacities — may come and sit at the feet of a Teacher, who spake as never man spake ; and may weekly learn from that Divine Teacher lessons which man, in his collected wisdom, could never impart. Can we appreciate this privilege } Can we gather up and exhibit the results to the soul and to the intellect, which the weekly sabbath affords } or can we say how much of direct im- provement is gained to all classes, high as well as low, by this too much neglected institution of Heaven } Consider the r&t/ige of subjects which are dis- cussed in the sanctuary. The being of God ; the creation of the world ; man's origin, his innocence, and his fall ; the moral history of our race ; the attributes of God; the duties we owe to him; 28 BOOK FOR THE SABBATH. the nature and consequences of sin ; the glorious work of redemption by Jesus Christ ; the mystery of the incarnation ; the death and resurrection of Christ ; the accountabiUty of man, and the day of retribution ; the glories of heaven ; the obligations of the moral law, embracing all the duties which we owe to our neighbour, as well as those which we owe to God — such, without including sacred antiquities, are some of the topics which on the day of rest are spread before the mind. Can any person deny an incalculable improvement from such a weekly training enjoyed all over the land, and by every class of society? "Blessed" indeed •' is the people" — even in an intellectual point of view — " that know the joyful sound." Let every man, then, who values the improve- ment of the intellect, stand by the sabbath and its institutions. Let no rude hand, laid on this ark of God to demolish it, be encouraged ; but let every such effort be frowned upon as an attempt not only to put out the light of religion, but to shroud the intellect in midnight gloom. If illustration were needed of the good effects of the sabbath in intellectual as well as moral improvement, we might cite the examples of Scot- land and of New England, where this institution is more generally respected, and more scrupulously observed, than by any other equally extensive communities. Now, it is the united testimony of those who are acquainted intimately with these sections of the civilized world, that there is more general in- telhgence, and a stronger common sense, running IMPORTANCE OF THE SABBATH. 29 through all classes of their population, than are to be found so generally any where else. But to what is this intellectual superiority to be attributed ? Shall not their respect for, and attention to sab- bath instructions, come in for a part at least of the elevating influence ? When it is considered that the inhabitants of these countries, by almost common consent — laying aside every secular employment, and sus- pending every pursuit of mere pleasure — are accustomed to attend upon the worship of God, and to listen to the expositions of his holy word ; when young and old, rich and poor, are seen giving their fixed and serious attention to this day of moral and intellectual culture ; the efi'ect, it must be conceded, is to make them not only the most moral, but the most intelHgent of commu- nities. Other influences, we admit, are associated with this, in raising and sustaining the mass of mind to the point of practical intelligence to which it seems to have arrived. Their excellent system of common-school education, their Sunday schools, their fire-side instructions, all unite in the work of improvement ; but even these owe their origin and their healthful operation, in a great measure, to the sabbath and its divine teachings. This is the fountain, and those are the salubrious streams. Were this sacred day to fall into disrepute, how soon would even these favoured regions sink in mind as well as morals ! and with the fountain corrupted or exhausted, how certainly would every streamlet of good be tainted or finally dried D 3 30 BOOK FOR THE SABBATH. up ! A dark day, to Scotland and to New Eng- land, would that be, which should see their sab- baths merged in the secular week, whilst the people were scattered " as sheep without a shep- herd," and their hills and valleys were to echo no more to the music of " the church-going bell." The shock would be felt in every department of mental labour. The sun of their glory would be suddenly eclipsed. The tender intellect would droop in the bud, and the man of giant powers, after a few convulsive efforts, would expire with- out the hope even of a successor in intellectual greatness. Men of mere worldly wisdom are not willing to concede the dependence of the intellect on religion. Because a few specimens of cultivated intellect have in every age exhibited themselves independent of, and often in opposition to religion, the inference has been, that the institutions of religion are not a necessary auxiliary in the development of mind. But without inquiring how much the characters just alluded to may, in their earlier impulses, have been indebted to religion ; or showing, that many of their most polished weapons have been stolen from her armoury, and then turned against her cause ; we claim, that the general intelligence of great communities is very intimately connected with and dependent on Christian institutions. The remarks already submitted go to prove this. Never can the mass of mind be hopefully cultivated with- out the aid of religion in some way. Her powei must be felt, at least in the administration of dis- cipline ; for experiment upon experiment has SABBATH PROMOTES SOCIAL IMPROVEMENT. 31 proved, that appeals to honour, or to ambition, or even to virtue, unsupported by piety, are inefficient in controlling the passions, and in awakening the industry of the youthful mind. Since, then, the sabbath is the great day of weekly training to the general intellect of the nation, operating directly through its ministry and its Sundays schools, to interest and strengthen, as well as to purify the mind, how should every good member of society, we again say, sustain by his example and his pecuniary patronage its salutary institutions ! CHAPTER VI. THE SABBATH PROMOTIVE OF SOCIAL IMPROVEMENT. The social propensity of our nature leads us to desire the fellowship of kindred minds. This is a universal characteristic of man. Its indulgence, however, is not always innocent or improving. On the contrary, it is not unfrequently the source of great moral corruption. The social sympathies, when not purified by religion, may become a pow- erful medium of evil influence ; and men will occasionally perpetrate, in company, an amount of wickedness, which, on their solitary responsibility, they would not dare to contemplate. As a means of counteracting this evil tendency, God has given us the weekly sabbath, wherein these social sympathies are awakened and strengthened under circumstances not only innocent, but highly 32 BOOK FOR THE SABBATH. improving. The selfish aims which, in ordinary- business concerns, operate to draw men tog-ether, are not influential here ; but man meets his fellow man to sacrifice on holy ground his prejudices, and to recognise the superiority of those distinc- tions which relate to moral character. On the sabbath, and in the sanctuary, the heart is ad- dressed by motives which apply with equal force to all ; and which annihilate, for the time being at least, the adventitious distinctions of earth. Whatever may have been the diff'erence of birth, or of education, or of outward meanness or gran- deur, aU are made to feel that they have a common origin, and are alike accountable to God. They are drawn together on the principle of a common guilt and danger, exposing each individual to Divine wrath ; and in view of which each one must take the same lowly and penitent position, and must look alone to the same gracious Deliverer. A shipwrecked company, before the storm, may be divided ofi^ into several grades of character and influence, from the poor cabin-boy to the titled passenger or authoritative commander ; and they may manifest no special interest in each other so long as nothing occurs to break down these social barriers. But as the storm rises, and the vessel reels and plunges, until her parting timbers show the ruin that impends, the distinc- tions of rank and of condition are lost sight of, and the principles of a common humanity are felt in their full force. Somewhat similar is the efffect of a frequent contemplation of that moral ruin which has come upon us all ; and which threatens SABBATH PROMOTES SOCIAL IMPROVEMENT. 33 as heavy a destruction on the high as on the low in society. When in the sanctuary, this sad truth is exhibited. Can man pride himself in circumstan- tial greatness ? Must he not feel a fellowship in moral suffering and guilt, with the humblest wor- shipper in the assembly ? And when it is an- nounced, that Heaven's mercy is as free to the poor and the ignorant as to the affluent and the learned, must he not see and feel, that " God is no respecter of persons ?" But it is not alone those of superior condition in life on whom the sabbath and its institutions operate favourably in a social point of view ; the prejudices which those in an inferior condition some- times entertain towards those who are, in certain respects, their superiors, are as strong and as difficult of removal, as are the vanity and pride of the lattei on account of a providential superiority. It is too often the case, that outward splendour is inter- preted as the sure indication of a proud and haughty spirit. Happily, therefore, the sabbath and the sanctuary bring these extremes of society into nearer contact, and place them together under circumstances calculated to remove aU unjust sus- picions and prejudices. When the man of riches or of learning is seen bowed in humility by the side of the humblest artisan — when his eye is filled with tears, and his prayer is heard for forgiveness, how must every unkind prejudice be driven out of the mind ; whilst it is acknowledged, that re- ligion can, at the same moment, carry its consola- tions into the heart of a Nicodemus and of a Magdalene ! 84 BOOK FOR THE SABBATH. It is impossible to estimate the importance of this holy day, in thus associating all classes in the worship of God, in eradicating prejudices, and kindhng a spirit of charity and kindness ; so that, whilst it purifies our moral, it improves, at the same time, our social nature. Nor can we say how much we are indebted to it, as a means of mutual respect among all classes ; since moral superiority is thus often exhibited in its loveliest forms, by those to whom Providence has denied the distinction of outward grandeur. The sabbath gathers around Heaven's altars almost the entire population of towns and villages ; and having congregated where human distinctions are not known, nor base passions likely to be stirred, they all bow together under a sense of common obhgation, supplicating the Father of mercies, who is the Father of all, to forgive their sins, and bestow his grace in time of need ; whilst the Holy Spirit breathes over them his subduing- in- fluence, thus qualifying them for the service of God, and disposing them more effectually to love and serve each other. Can such an assembly break up without an additional sense of fraternal obligations ? or should any vindictive or unbrotherly feelings have been entertained, are they not here likely to be repented of and eradicated } Does not our holy religion say to the vindictive, " Leave thy gift before the altar, and go thy way ; first be reconciled to thy brother .''" Matt. v. 24. Oh, the softening and subduing influence which this day of love exerts upon the stormy passions of the soul ! How diflScult for man to yield himself to CONSERVATIVE INFLUENCE OF THE SABBATH. 35 its weekly servi:;es, and still retain any unkindness of feeling towards his fellow man ! How many incidental charms does this blessed day bring along with it ! It arrays the body in its best apparel ; and since neatness and moral im- provement have strong affinities, it thus prepares the way for the adorning of the spirit, in order that we may wait properly on the King of Zion, whose weekly audience day is open for all to come and pay him the homage of sincere devotion. The sabbath was indeed made for man, and for man as a social being. Then, with his family and his friends, he may meet at the "gate of heaven," to render a service the most important and sublime ; and which, whilst it brings glory to God and good to the worshippers, casts over the whole face of society a softening radiance, linking together in works of benevolence the rich and the poor, and making them the common recipients, and the common almoners of Heaven's bounty to mankind. CHAPTER VH. CONSERVATIVE INFLUENCE OF THE SABBATH. From the foregoing remarks it is plain, that the sabbath tends to bring into exercise the social and benevolent feelings, as antagonist to the selfish principles of our nature. It must, therefore, be a means of binding together in harmonv and love those communities which respect and attend upon its institutions. By thus congregating for public worship, men 36 BOOK FOR THE SABBATH. acknowledge themselves Christian brethren, under obligations to the same Almighty Being, and, through his authority, to each other, in all the offices of social benevolence. This is a bond of union, strong in proportion to the pure principles and high sanctions in which it originates. Under these circumstances, the general good will be likely to draw attention, when any question of great practical importance is agitated. Personal and local prejudices and mere selfish aims will not have the same sway in the adjustment of diffi- culties, or in the projection of public improve- ments, as they would have, were the institutions of religion habitually neglected. The very prin- ciple, " Thou shalt love thy neighbour as thyself," cannot fail to exert some influence against that natural selfishness which blinds us to the claims of others ; or which, when a personal advantage may be taken, tempts us to invade their rights or their interests. The Lord's day inculcates also, in its moral lessons, the importance of a faithful discharge of all the relative duties. By an attention to the instructions of the sanctuary, we find, that it is as much a part of religion to discharge our obliga- tions to our neighbour, and to society in general, as it is to make sure our own title to heaven. We are also taught, as citizens, to do honour to the civil magistrate, and to obey, where conscience is not violated, the laws of the land. These obligations, derived from Divine authority, are explained and enforced on the sabbath. Who, then, can doubt the conservative influence of this CONSERVATIVE INFLUENCE OF THE SABBATH. 37 day with its moral lessons and its authoritative mandates ? Can the restless, revolutionary spirit find encouragement in its treasonable designs ; or can a disregard for law and civil authority be en- gendered, where the whole bearing of the sacred lesson is to repress and exterminate hatred and covetousness, violence and ambition ? There is, probably, no ligature which binds to- gether the social state more strongly than this ; nor is there any influence more constant and sure, in retaining the discordant moral elements in union. Patriotism, without religion as its basis, cannot, with certainty, be depended on. There must be moral prmciple, or salutary laws will not be hkely to be framed, nor, if framed, will they be generally respected and obeyed. The virtue and general intelligence of the mass of the people, are the only sure pledge for the discharge of public and social obligations. As the sabbath exerts over the intellect of the nation so mighty an in- fluence to elevate and to improve it, so no other means is so eftectual, on a great scale, to suppress vice, and to encourage virtue. It thus becomes the great van-guard of general morality, and tends to strengthen the main securities to which we must look for the preservation of our civil institutions. It will not be denied — after such convincing experiments as have been furnished — that man- kind, until they are both virtuous and intelligent, are unfitted for self-government. Mere intelli- gence is not enough. The French nation were inteUigent, but they were not virtuous, when the fatal experiment was tried, of passing suddenly 38 BOOK FOR THE SABBATH. from a regal to a popular government. Moral prmciple was wanting, and hence the transition was to desolating anarchy. The religion of the nation — if any religion it could be said to have had — was darkness, not light. There was no sabbath, none that deserved the name ; for it is well known, that the sabbath, where papal influence takes the lead, is a mere gala- day, one part of which is spent in solemn mummery, and the remainder in theatrical exhibitions and in sensual riot. The political revolutions in South America, which have followed each other in such rapid suc- cession, are additional testimony to the position that, where the popular wiU is the governing impulse, virtue and intelligence must be the basis of a go- vernment. The religion of these countries, as of France, is Christian in nothing scarcely but in name, whilst ignorance and vice pervade the great mass of the people. But why need examples be multiplied to illustrate a point so plain .'' Every intelligent mind must see the immense importance of the sabbath, with its varied religious teaching, in creating a healthful tone of morals, and thus throwing around our civil institutions a security which no other means could supersede or supply. Whatever may be our conflicting interests on political subjects, it is delightful to reflect, that when the day of holy rest returns, party animo- sity is in general laid aside ; and we meet over the length and breadth of the land, to acknowledge at God's altars, the same blessings of freedom, and to implore for each other the healthful spirit APPEAL TO MEN OF INFLUENCE. 39 of piety. Then the prayer goes up to the Father of mercies, that we maybe a prosperous and united people; that the spirit of brotherhood, may sup- plant that of discord ; and that whatever of evil in operation or in design exists to weaken our national union and welfare, may, by a wise and holy Providence, be averted or be overruled for good. Such being the influence of the sabbath on our great national interests, it must pour its purifying waters into the very fountain of our prosperity. It must neutralize, if it do not actually exterminate, all that is bitter or poisonous, and send its vivi- fying streams into every department of social life. CHAPTER VIII. AN APPEAL TO MEN OF INFLUENCE IN FAVOUR OF THE SABBATH. The train of remark in the preceding chapters is designed to lead to one grand practical inference, namely, that the obligations to keep holy the sabbath day extend to all classes and descriptions of men. The origin of the sabbath, it appears, was coeval with the origin of our race ; and was there- fore intended to follow down the stream of time, and to exact the respect and homage of account- able man through each successive generation. The injunction to keep the sabbath was renewed at Mount Sinai amid circumstances of deep so- lemnity ; when Jehovah, the great moral Law- giver, fixed the precept which relates to it in the very centre of the decalogue, thus indicating, by 40 ■ BOOK FOR THE SABBATH. its relative position, its perpetual and universal obligation. The great event which led to the change of the day — an event equally interesting to all mankind — impresses us with the same idea. The fact, that the sabbath was made for man, to improve both his moral and his intellectual nature ; that it reaches all classes by its healthful influence ; that it strengthens and purifies the social bond, remov- ing prejudices, and promoting charity and kind- ness ; that, in relation to all our civil institutions, it is strongly conservative in its influence ; all this goes to prove the general obhgation to respect and to keep inviolate the appointed day of rest. It would seem as if no man could properly claim to be a philanthropist, who, by his example or in his discourse, aims to weaken the moral power of so salutary an institution. Patriotism is not, we know, the grand motive which should influence men in the observance of this day. High above this stands the authority of God. The edict, " Remember the sabbath day to keep it holy," comes from the very throne of the Eternal. But as the Divine laws were framed with a view to man's interests for time as well as for eternity, it so happens in this, as in every analogous case, that godliness is profitable even for the life that now is. Patriotism and piety are here closely united. The sabbath is a perennial source of public virtue. On this ground, it appeals to every mem- ber of society for his respect and his exami)le in its favour ; and he who thinks lightly of the insti- tution, or who habituallv desecrates it, evinces at APPEAL TO MEN OF INFLUENCE. 41 the same time a disregard for the general good, and a practical disrespect for the commands of his Maker. Men of the world — though slow to learn the superiority of the Divine wisdom — will find, at last, that the strict observance of the sabbath is the sure criterion of healthful morals, and of general prosperity. Every enterprise which con- cedes not this point ; w^hich is prosecuted in vio- lation of this precept of the decalogue, can have, we think, but an ephemeral success. It is not possible to cast contempt on God's commands, and prosper. The doctrine of providence must be denied, or man cannot abjure Heaven's authority, and hope to be blessed. No nation can exist long, as a free nation, without the sabbath ; and every plan or business which invalidates this moral and social bulwark, tends, at the same time, to undermine our civil institutions. How sad a spectacle is it, therefore, when a practical disregard for the sabbath is seen among the nation's rulers and representatives ! What short-sighted policy, to invade and desecrate this day, which God has challenged to himself, for the express purposes of rest and of devotion ! Are they serving their country when they are dis- honouring their God. Why, we would ask, must the whole land be driven over on the sabbath, in order to carry forward one day the privilege of letter and newspaper communication ? The thunder of these vehicles is heard in our towns and villages, disturbing often the sanctuary of God, and drawing together an idle multitude, who might otherwise be induced to attend upon b3 42 BOOK FOR THE SABBATH. Divine worship. How many pious men, from conscientious scruples, are excluded from office or employment in this vast sabbath-desecrating department ! How many brute animals, also, who, by God's law, have a right to rest as well as man, are jaded and broken down in this unhallowed business ! How many immortals are hereby denied the privilege of that moral culture which the sanctuary tenders ! What excitement about the news, or the arrival of the mail! What a rush to seize the latest intelligence ! and how are the hours of the sabbath desecrated in poring over it ! How is heaven's truth — even when it has made some hopeful impressions — neutralized by such Sunday reading as this ! Do our rulers understand, that this systematic disregard of God's Jaw tends to the overthrow of our institutions ? Do they reflect that every thing which deadens the conscience of the nation, is premonitoiy of the downfal of our liberties ? Let men in power, and men of influence gene- rally, remember, that we rest on them a respon- sibility in regard to sabbath observance, which exceeds simply their own personal obedience or disobedience ; for multitudes are swayed by their example, who have not as yet raised their eyes to the great Source of all moral obhgation. When we can see a reform among the influential, we may confidently look for an improvement in every department of society ; and this blessed day may exert once more its designed effect upon the mind and heart of the nation, to pxirify what is wrong, and to perpetuate what is good in our social compact. PART II. PRACTICAL IMPROVEMENT OF THE SABBATH. CHAPTER I. THE SABBATH A DEVOTIONAL DAY. In order to avail ourselves of the privileges of the sabbath, it should be made, as far as possible, a strictly devotional day. A deep sense of its value, as a season of spiritual improvement, should be entertained ; and its services should be attended upon so that, through Divine grace, they may be- come a foretaste of the heavenly rest which it symbohzes. I propose, therefore, to present some considera- tions which may aid the reader in keeping this holy day in such a manner, as to ensure the attainment of those blessings which it was designed to im- part. There is reason to fear, that even among a cer- tain class of professors of religion, there has been a growing tendency to a lax and careless attention to sabbath obligations. So much has been said against the puritanical strictness of our ancestors — and said in many instances with a view to cast 44 BOOK FOR THE SABBATH. contempt upon that pious generation— that some, who " love the praise of men more than the praise of God," are in danger of verging to the opposite extreme ; and instead of incurring ridicule for their zeal and scrupulousness, they are hkely to awaken the surprise, if not the censure, of the wicked, for their disrespect towards a Divine institution. It is plain to eveiy reader on which extreme it is safest to be found. I will not say that the puritans of New Eng- land were patterns, in every particular, of what is right and proper in the practice of religion ; but it is due to their memory to declare, that their stan- dard of practical piety was such as to shame the compromising spirit of later times ; and that "even their failings leaned to virtue's side." They are the last men in the world to furnish a theme for the satirist. But the important question with us relates to our own standard of piety, with respect to the moral and positive institutions of Heaven. Are we not, though professing to esteem all the pre- cepts of the law to be right, chargeable, to some extent, with a lax and criminal deportment in relation to the obligations of the fourth command- ment ? That there is a very extensive violation of the Lord's day is generally admitted. The pubhc highways and thoroughfares show it. Thoughtless thousands are rushing on in pursuit of business or pleasure ; and every species of vehicle, designed to move on land or water, is put under contribution in this work of general dese- cration. An immense portion of our population THE SABBATH A DEVOTIONAL DAY. 45 regard this day as a mere season of recreation, without a single thought of its devotional aspect, or a twinge of conscience on account of its open and habitual violation. Would this be so, if all who profess to " fear God and to keep his com- mandments" were uniformly strict in the conse- cration of this entire day to the service of religion ? Would not the sabbath-breaker stand rebuked by the example of the pious ; and is there not some reason to beUeve, that a great reform might com- mence, which would ultimately rescue from general disrespect this day of our solemnities ? But our own improvement in piety, no less than the influence which a right example exerts, is rea- son sufficient why we should make some advance in a strict and conscientious regard for sabbath duties. If this day was " made for man," it was made, in a very special sense, for a Christian man. It is the day which reminds him of his obligations to Jesus ; and which bids him rejoice and be glad, in view of the consummating act of redemption, the glorious resurrection. It invites him away from the perplexing cares of earth ; and taking him up to Pisgah, bids him survey the green hills and the vaUeys of Canaan, which are to compensate for the toils and trials of his pilgrimage. On this day a double portion of the heavenly manna is given ; and the water of life flows clear and exhilarating from the cleft Rock of salvation. Each successive sabbath might be made to approximate, in symbo- lical purity and joy, that final rest which remains for the people of God. These days of mercy should be eoasidered as so many steps of a mighty ter- 46 BOOK FOR THE SABBATH. raced walk to heaven ; and the soul should nse, step after step, on this grand vestibule towards the upper temple, until it could cast its eager glance into the very gates of the New Jerusalem. But whilst such are the blessings which the sabbath tenders to the Christian, how few avail themselves of them by a proper sanctification of the day ! How little preparation is made to meet its duties, or to reap the full advantage of its instructions ! What slight excuses are allowed to operate in preventing an attendance upon the sanctuary ! How easily will conscience be bribeti to acquiescence, in a partial desecration of hallowed time ! How will the world, with its cares or its pleasures, be suffered to press upon the beginning and the termination of the day ; whilst every part of it will partake, more or less, of the spirit of this obtrusive rival ! Under the indefinite excep- tion of " works of necessity and mercy," we are tempted to rob God of his claims, and to minister to our own covetousness, sensuality, or conve- nience. Let Christians, at least, " remember the sabbath day to keep it holy." Let them aim to secure from all secular intrusion, the whole twenty- four hours of sacred time. Let them put ofi" their earthly burdens in time to erect the bowed- down spirit, and to send its grateful aspirations towards heaven. Never let them be seen — except in cases of undoubted necessity — on any journey, or in any employment, by which men are wont to violate the sacred day. It must be with them a strictly devotional day. The body must rest from toil, the mind from corroding care, and the soul from SATURDAY EVENING. 47 sin. Lea\nng the dull earth far behind, we should rise into the salubrious regions of gospel purity and take a full inspiration of the air of heaven. CHAPTER 11. SATURDAY EVENING ; OR, THE PREPARATION. It was customary in patriarchal times, to pre- pare the mind for the proper celebration of their sacred festivals. By the command of God, they were to sanctify themselves ; to separate their thoughts from the world, and to direct them to- wards the holy services which they were antici- pating. We do not insist that under the Christian dispensation the worshipper is bound, by the same explicit command, to appropriate a certain time as a preparation season for the sabbath ; but the ex- pediency of such preparation cannot be questioned. The mind that is fixed for six days on mere secular business, cannot at once pass from this sphere of earthly associations into the hallowed employments of the sabbath. It must necessarily carry the taint of its grovelling pursuits into holy time. It is not easy to throw olF from the soul all its burdens, and command its undivided attention to purely spiritual topics. As well, almost, might you expect the agitated ocean, which had been lashed into strife, to subside the instant the tempest abated. Its billows cannot at once settle away, nor suddenly cease their hoarse murmurs. There is an interval between the storm and the calm, demanded by 48 BOOK FOR THE SABBATH. nature ; whose transitions are seldom violent, and whose actings may afford some hints to man in re- lation to his spiritual improvement. To carry forward our worldly business or plea- sures to the last hour of secular time, and to dis- miss them only when conscience would be outraged by their continuance, evinces too deep an interest in temporal concerns, and too much disregard for the higher interests of eternity. Nor may the man who thus acts, expect to pass into the privi- leged hours of holy rest, and profit by their in- structions. He will find his thoughts slow to enter upon the solemn work. They will be reach- ing back after their accustomed topics of interest. A reluctant and imperfect service will be likely to be rendered ; too much like that complained of by Jehovah, when ancient Israel drew nigh unto him with their mouth, and honoured him with their lips, whilst their heart was far from him, Isa. xxix. 13. To avoid these evils, and to secure the full ad- vantages of the sabbath, it is important to divest the mind of its ordinary cares, as much as possible, on Saturday evening ; and to allow an interval for prayerful preparation, that the transition, from secular to sacred pursuits, may be easy and natural. The earthly burdens may thus be effectually un- loosed, and the soul be, in a measure, disposed for its appropriate work. A proper reverence for God and his holy day seems to demand this of us. He will be sanctified in those that come nigh to him, Lev. x. 3. He expects us to put off our shoes from our feet, before Tre presume to tread SATURDAY EVENING. 49 on holy grouud. It is a high degree of irreve- rence to rush into his august presence with a careless spirit ; nor should a soul who thus acts expect to be met with the promised blessings of his grace. It is not possible, we know, in all cases, to effect an arrangement in the business of hfe, so that this season of preparation may be enjoyed. The Saturday evening is, with many, the busiest por- tion of the week. Men seem to spur on their exhausted energies like the last struggles of a race-horse ; arriving at the end of secular time, jaded, and panting with overwrought action, and unfitted for the duties which the sabbath enjoins. This is owing, in a majority of cases, to the want of a devotional spirit ; and also to that covetousness which grudges every moment for purposes of re- ligion, where it can be employed in securing the gains of the world. It will be greatly to the advantage of Christians, when they can close the business of the week, so as to afford themselves the Saturday evening as a preparation season. Then, anticipating the day of rest, they may disentangle their thoughts from earth, and direct them towards heaven. They may begin to plume the wings of the soul fcr a flight into purer regions. Holy time will then come on like the dawnings of immortality, and be met, by the exultant heart, with the song of David : " This is the day which the Lord hath made ; we will re- joice and be glad in it," Psa. cxviii. 24. Christian reader, who hast often complained of wandering thoughts on the day of rest, ask thyself 50 BOOK FOR THE SABBATH. if thou art not to blame in this ? Has not the world been carried too near the line which divides sacred from secular time ? Canst thou expect thy spirit to pass from a thousand groveUing- cares and pleasures at once into a hallowed atmosphere, and, without distraction, to fix its contemplations upon God? Thou knowest but little of the laws of mind, if such be thy expectations. It is presump- tion to look for a devout frame, if there be no previous adjustment of the moral feelings to meet the responsibilities of the occasion. Unclasp, then, thy thoughts from the world, and, by prayer and meditation, anticipate the day of rest. Go into thy closet, and invoke the Spirit's influence to qualify thee to meet thy God in his holy courts. If thou hast a family, bid them prepare for the weekly festival. Let all their arrangements be such, that they shall have the full benefit of so blessed an institution. Call them away from earth's vanities, in time to think of the superior claims of heaven. Gather them around the family altar, and say to them : " Now we are approaching the day consecrated to God. Let us withdraw our thoughts from all secular concerns. Let us begin to invest the soul with the garments of salvation ; and as we retire to our rest, let it be under the impression that to-morrow's dawn is commemo- rative of the Redeemer's triumph." What a blessed introduction would this be to the privileges and joys of the sabbath ; and how confidently, in such a case, might we and ours look to God for his sanctifying influence ! SABBATH MORNING. 51 CHAPTER III. SABBATH MORNING. " Awake, psaltery and harp : T myself avUI awake early," Psa. Ivii. 8. David uttered this divine soliloquy, in reference, probably, to the ap- proaching sabbath. He intended to prevent the morning light with his song of praise ; and to usher in the day of rest with the melodies of psal- tery and harp. Oh that every Christian would imitate this devotional man, and charge himself to awake early on the sabbath morning, and begin the day with God ! There is now an additional reason to summon as at early dawn to the work of prayer and praise. When David sang his morning orisons, the strain was kindled by glorious events which were in pro- spect ; but "now is Christ risen from the dead, and become the first-fruits of them that slept," 1 Cor. XV. 20. The seal of the sepulchre which enclosed the Saviour's body has been broken, and his triumphant resurrection has been announced to his disciples, and chanted upon the harps of heaven. Can the Christian think of this, and not feel moved to a holy activity, as this resurrection morning comes round, and invites the soul to its devotions ? Alas ! that we should suffer any part of the sabbath to pass neglected or unimproved. But the melancholy fact is, that by the indulgence of the body, the soul is, in many instances, robbed of that portion of holy time which is all-important as a season of private prayer and meditation. 52 BOOK FOR THK SABBATH. There is reason to apprehend, that a very general delinquency is chargeable upon Christian commu- nities in the allowed indulgence of sloth on the morning of the Lord's day. It would seem as if, in this respect, the claims of mammon were pre- ferred to those of Jehovah. The husbandman may be seen, at early dawn, driving the plough, or wielding the scythe and sickle, intent on culti- vating or gathering in the gifts of God which are necessary for the body ; but how is it when the soul is to be fed, or when the service of God is to be performed ? Does he awake as early on the sabbath, and address himself with the same alacrity to the momentous business of salvation ? Does even the Christian on the sabbath serve God as early and as eagerly as on other days he serves the world ? It is not to one class of Christians alone, that we address these interrogatories. Whatever be their employment, or wherever they may reside — whe- ther in country or city — we fear that professors are in danger of robbing God of a part of the sab- bath, and of sleeping away, to their own spiritual injury, the very best portion of the day. With many, it seems to be considered sufficient, if they can rise in time to be ready to go up to the great congregation. Very little time is thus allowed for private devotions. How, under these circum- stances, can we hope to avail ourselves of the blessings of the day } Shall we not be in danger of appearing before the King of Zion without the appropriate habiliments, and of exposing our- selves to that cutting rebuke, " Friend, how camest SABBATH MORNING. 53 thou in hither not having a wedding garment ?" Matt. xxii. 12. The morning of the sabbath is all-important, as a season of private devotion. Our first thoughts should be given to God. We should seize the earliest moments of this calm and blessed season, and use them for the soul's benefit. '• When first thy eyes unveil, give thy soul leave To do the like ; our bodies but forerun The spirit's duty ; true hearts spread and heave Unto their God, as flames do to the sun. Give him thy first thoughts then, so thalt thou keep Him company all day, and in him sleep. ' ' Yet never sleep the sun up : prayer should Dawn with the day ; there are set awful hours 'Twixt heaven and us ; the manna was not good After sun rising : far-day sullies flowers : Rise to prevent the sun ; sleep doth sins glut, And heaven's gate opens when the world is shut." Who has not felt the tranquilhzing influence of the sabbath morn ? Nature seems to sympathise with the moral associations of the scene. On other days, her voice is almost drowned amid the din and bustle of the world ; but when the wheels of mammon's car are arrested, and their thunder is not heard, then comes forth her soothing language, which falls on the heart like seolian music, to sub- due its passions, and to awaken its finer sensi- bilities. The voice of nature is the voice of God. He who speaks in the sanctuary, of redemption by the blood of Jesus, speaks, from the hush and fragrance of the morning, of the vast and varied F 3 54 BOOK FOR THE SA.BBATH. gifts of his providence. To commune with na- ture and with God, we must imitate David, and awake early. The resurrection of Jesus took place before the dawn. Ere the sun was up, one of his faithful followers repaired to the sepulchre. She came in the morning twilight to look upon the tomb of Jesus. She found it unsealed and empty, and wondered what had become of her Lord. As she wept, a voice addressed her, at first :n a stranger's accents, lest, under the excitement, a too sudden revelation might overpower her mind ; then that voice was changed, and the well-remembered tones told her that it was indeed her risen Master. Did Mary find her Redeemer at early dawn ; and shall we presume to expect his presence, if we doze away in guilty slumbers this portion of sacred time ? No, let us rather fly to the sepulchre, and see amid the shadows of the morning the break- ing beams of the Sun of righteousness. Let us .gather the spiritual manna before the sun is up, and feed upon it, ere we refresh ourselves on the food that perisheth. Few would complain of dull sabbaths, or wandering thoughts, or tedious ser- vices, were they to secure, for the purposes of private devotion, the morning of the sabbath. A sacred impulse would thus be obtained, which, like a favouring gale, would waft the soul onward to its rest. Reader, until you value and improve the sab- bath morning, you need not expect to experience the full advantages of this blessed day. If, on other days, you can wake early to serve the world, and PRIVATE AND FAMILY DEVOTIONS. 55 on this, you take the liberty to indulge the flesh, be assured the sabbath v^ill not ordinarily prove to you a dehght, nor will it close upon you with peace and with edification. CHAPTER IV. PRIVATE AND FAMILY DEVOTIONS. The secular part of the week is occupied almost entirely in attention to the business of the world. Much prayer should be mingled with these earthly engagements, in order to counteract their naturally seductive influence upon the soul. When the sab- bath comes, a new class of duties demands atten- tion. Then the business of the world is to be laid aside altogether ; whilst direct acts of worship are to be performed requiring sincerity, faith, humility, and holy zeal. The soul is to divest itself of its temporal burdens, and to rise into a purer atmo- sphere, where it may commune with God, and anti- cipate the joys of heaven. How needful, then, that every Christian should be faithful in the devotional duties of the sabbath ! The private altar must then have its full share of attention. It is vain to expect a profitable attendance upon the public services of the day, if secret prayer be neglected, or if a stinted measure of time be allowed for its performance. Let the remarks already made on early rising be attended to, and there will be no curtailment of this duty ; but if sensual indulgence, or decoration of the body, absorb the earlier portions of the day, the closet will be robbed of its claims. 56 BOOK FOR THE SABBATH. and the soul will lose the full benefit of the instruc- tions of the sanctuary. On the morning of the sabbath, there should be nothing like hurry or distraction of mind. There is time surely for a calm and serious attention to every duty and engagement. Private prayer, on the sabbath, will naturally have respect to the day and its privileges. The soul w\\\ also take into view the events of the past week — ^joyous or sad — and will be employed in giving thanks for the Divine goodness, or in hum- bling itself under the adversities of life. " How many blessings," will be the suggestion of the pious heart, " have been poured upon me and upon mine during the past week ! Sweet sleep has visited my eyelids. The bounties of a generous Providence have been provided to regale my senses, and to nourish my body. Others have died ; but I am among the living. Hundreds have been over- taken by distressing calamities ; and some have been hurried, without a moment's warning, into the pres?ence of their Judge ; whilst I have dwelt safely under the shadow of the Almighty ! Bless the Lord, then, O my soul, and forget not all his bene- fits." Or, if it has pleased God to make the past "Week a season of affliction, the soul, on the return of this day of rest, may repair to the throne of grace with all its burdens, and find there the consolation which it needs. Prayer will then take the form of confession and of humihation, in view of the de- served rebuke of Heaven for personal or domestic sins ; and it may thus become the soothing medium of God's mercy to the broken in heart. PRIVATE AND FAMILY DEVOTIONS. 57 Every member of the family should be allowed time and opportunity for secret prayer. Let the duty be inculcated even on young- children ; and let them understand that their sabbath morning devotions should not only be attended to, but that they should be appropriate. Are you a parent, take the child on your knee, or call it to your side, and affectionately remind it of the design and obh- gations ofifthe sabbath. Bid it pray with reference to sabbath privileges and duties ; or if its inex- perienced mind cannot frame a prayer for itself, be thou its mouth to God, and thus impress its tender heart with your own sense of obligation to the Di- vine command. Dehghtful spectacle ! to see a whole family greeting the return of holy rest with gladness of heart, and each one employed, at an early hour, in supplicating the Divine presence ! On the sabbath, there should be some special effort to excite an interest in the family devotions. Instead of being conducted in the usual manner, some variety might be introduced, as the singing of an appropriate hymn, or propounding a few questions bearing on the duties of the day. The portion of Scripture read might also be appro- priate, and a few remarks serving to fix the atten- tion upon it .might be profitably made. The family altar should, on this morning, send up a flame of augmented purity and brightness. Every thing proper and allowable should be done, to make this part of the sabbath service interesting and pro- fitable to the household. Where there are children and dependents, the family worship should be con- ducted so as *o interest without wearying the mind. 58 BOOK FOR THE SABBATH. There may be a hurried brevity which savours of insincerity or of irreverence; and, on the other hand, the exercises may be so prolonged and spirit- less as to make them burdensome. Between these extremes there is a happy medium, which piety and good sense will be likely to adopt, and w^hich will make the hour of family devotion to be anti- cipated with pleasure. By an attention to the duties of th» closet — which are supposed to precede the assembling of the family for social worship — the heart will ordi- narily be prepared to enter wath warmth of feeling into the latter service. Each one bringing his separate coal, glowing from the private altar, will add a portion of pious interest ; and the worship of the family will thus be a delightful preparation for the more public services of the sanctuary . But, alas ! how few families are there, who an- swer to this description ! In many households, there is found a sad contrast, in the late hour of rising, and the hurried and distracting scene of pre- paration for public worship ; in which the effort is, not to dress the soul, but to decorate the body ; not to provide spiritual, but carnal food ; and w^here little if any time is allotted to private or family devotions. Why should such complain of dull sab- baths, or of uninteresting sermons } The cause of such complaints may be found in their want of such preparation as we have recommended, for the ser- vices of the day ; and so long as this neglect is chargeable upon them, they need not expect to reap the full benefit of so precious a privilege. SABBATH PRIVILEGES. 59 CHAPTER V. SABBATH PRIVILEGES HEARING THE WORD, ETC. Our Lord said to his disciples, " Take heed how ye hear," Luke viii. 18. The caution is as neces- sary now as when it was first uttered. If what we hear in the sanctuary is the simple truth as it is in Jesus, we should be just as careful to under- stand and to obey it, as if it fell for the first time from the lips of the Great Teacher. The fact that the treasure is committed to earthen vessels, abates not its intrinsic value. The costly pearl is found enclosed in a rough and worthless shell. Why then should we neglect the pearl of great price, simply because it happens to be lodged in an earthen casket } Happy art thou, reader, if having learned to estimate aright the privileges of the sabbath, thou hast a he^rt to relish the spiiitual provision which it affords. On the supposition that this is the case, and that Providence has placed you where the church-going bell is heard, and where you are regularly invited to sit under the droppings of the sanctuary ; still, you may need the admonition, " Take heed how ye hear." Let it be first with gratitude for the privilege. Think of the millions and hundreds of millions who are in pagan darkness. To them no sabbath comes. No resurrection morn greets their benighted eyes. They dwell in the valley of dry bones, and amid the habitations of cruelty. " Who hath made us to difi'er?" Let us, then, be employed in devout 60 BOOK FOR THE SABBATH. thanksgivings as we tread the courts of the Lord, and hsten to the messages of his grace. Let us give good heed to the word, remembering that our responsibihty is proportioned to our privileges ; *' for unto whomsoever much is given, of him shall be much required," Luke xvii. 48. Grateful our- selves for the blessings of the gospel, let us com- passionate those who are destitute ; and let us so improve our day of grace, that the heathen may not rise up in the judgment to condemn us. We should endeavour to listen to the word of Godi with fixed and solemn attention. The respect due to a subject is great in proportion to its im- portance. Hence the word of God claims, from every accountable sinner, the most profound re- spect. None can make light of it without incurring incalculable guilt. Other subjects we may treat with levity, and only expose ourselves to the charge of ignorance or of folly ; but here, if we presume to exhibit irreverence or neglect, we shall draw down upon our souls the wrath of God. How sel- dom does the hearer of the gospel reflect upon the reeponsibility of his position ! How many careless hearers of the word are there in every congregation ! With no preparation in secret, they come to the sanctuary as to a place of ordi- nary resort. You may see, by their light and ir- reverent carriage, that they have no fear of God before their eyes. Be the subject of discourse what it may — whether alarming or alluring ; whether it speak in fearful tones of the judgment, or touch upon the tender theme of a Saviour's dying com- passion — in neither case does it gain their ear, or SABBATH PRIVILEGES. 61 rivet their attention. Their heart, to these mo- mentous themes, is cold ; and their eye is wander- ing, Hke the fool's, to the ends of the earth. Some may imagine, there is no sin in all this ; but be assured, reader, if such be thy impression, thou art greatly deceived. A conduct thus irreverent is making light of the gospel. It is casting practical contempt upon God. It is desecrating the sab- bath and the sanctuary. Remember whose voice it is thou art refusing to hear. When God speaks in the thunder-cloud, thou canst feel the solemnity of the appeal. Is it not the same voice that warns and invites you in the sanctuar}- ? Why then should you tremble in the one case, and smile or despise in the other ? It is the same voice that will summon your spirit into eternity, and pro- nounce upon you the irrevocable verdict. Listen, then, with fixed and serious attention to the voice of God in the gospel. In the parable of the Sower, " he that heareth the word and understandeth it," is pronounced the profited hearer. How can we understand, if the attention be not fixed, or when the obtrusive world is allowed to come into the sanctuary with us ; or - when we have no inward conviction of the solem- nity and importance of the subject } I trust that some, who read these pages — espe- cially such as " have tasted of the good word of God" — will so attend to the preparation of the heart for Divine worship, as to enable them to wor- ship God " in spirit and in truth," John iv. 24. Carry into his sacred courts, dear reader, a heart tenderly "alive to the importance of the privileges, G 62 BOOK FOR THE SABBATH. thirsting for the waters of life, and disposed to " receive with meekness the engrafted word," James i. 21. Say to the world, with all its cares and pleasures, " Stay thou here, whilst I go yonder and worship." As you enter the sanctuary, re- member, that it "is none other but the house of God" and the " gate of heaven," Gen. xxviii. 17. When engaging in the devotional part of the ser- vice, endeavour to throw your whole soul into the act. Pray with the spirit, and sing with the spirit. When the minister says, " Let us pray," he invites the entire congregation to accompany him. Every heart should beat in unison. It is direct dishonour to God, to refuse to unite, or to gaze idly abroad over the sanctuary. Nor is there less disrespect towards the appointed worship of God, in declining a participation in the praises of his house ; in treating that important part of de- votion as a mere exhibition of musical skill ; or, what is, alas ! but too common, in mocking high Heaven with " solemn sounds upon a thoughtless tongue." Every heart is bound to sing, even if the voice cannot, in proper measures, give audible expression to its feelings. If " the burden of a sigh, or the falhng of a tear," as Montgomery has beautifully expressed it, is genuine prayer, so the silent aspiration of a grateful heart must be accept- able praise. This every worshipper can render; and this he is bound to render to Him who will be worshipped " in spirit and in truth." Alas, how prevalent, even among professors, is the sin of honouring God with the lips, whilst the heart is far from him ! Isa. xxix. 13. From this sin, every SABBATH PRIVILEGES. 63 worshipper should constantly pray, " O Lor.d, de- liver us." We should listen to the Divine word, not only with fixed and serious attention, but also with im- partiality. By impartiality I mean, without pre- judice, as it respects the truth itself, or as to the medium through which the truth is conveyed. It is not to be denied, that the gospel has some features which are repugnant to our carnal nature, and that it uses language which often falls harshly on " ears poHte." But the repulsive features of Divine truth are as important to be uttered as those which are more soothing and attractive. The considerations which it addresses to our fears, appUed by the Spirit of God, move the soul to a conviction of its danger, and impel it to seek shelter from the wrath Divine. It is thus that the Spirit convinces the world of sin and of judg- ment, John xvi. 8. But some cannot bear to hear from the pulpit the words *' hell and damnation," even when they know them to be Bible terms ; and know, also, that they have as fearful an appli- cation to the wicked now as they had when Christ and his apostles uttered them. These, and words of kindred import, may, I am aware, be indis- creetly employed, or— ' which is, alas, sometimes the case — may be hurled on the heads of the con- gregation with an air more of defiance than of compassion ; but the hearer must not object to the terms themselves, nor turn away from the faithful ambassador who solemnly announces them. As a part of God's word, they speak with prophetic cer- tainty of the doom of impenitent men. However 64 BOOK FOR THE SABBATH. alarming, they should be listened to. Prejudice may close the ear against them, or a fastidious self-love may find fault with them ; but truth is truth, and nothing but submission to its dictates can avail to mitigate or to avert its terrors. There are other parts of the gospel, such as its self-denial, the renunciation of the world, the doctrine of sovereign grace, which war so directly against what is evil in man, that, under their presentation, his pride and selfishness are often ofi'ended. Selfish and impenitent men will not sit easy when such themes are discussed. Some would have the minister cry, " Peace, peace, when there is no peace," Jer. vi. 14. The cavilling hearer cannot be a profited hearer. In order to be bene- fited, we must listen to the gospel with candour. Instead of thrusting away the faithful servant, or withdrawing from his ministry, on account of the fidelity with which he presses upon us the truth, we should imitate the noble and unprejudiced Bereans, and search the Scriptures, whether those things are so. Acts xvii. 1 1 . Nor should we allow prejudice toward the me- dium through which the truth comes, to keep us from hearing it ; or, when hearing, to close the mind against its influence. Every minister cannot be, in talent and zeal ; a Paul, nor in eloquence, an Apollos. The majority of spiritual teachers must necessarily be men of moderate mental en- dowments, or the world would perish for want of the bread of life. In the work of the ministry, the graces of elocution are desirable, but not indis- pensable. Great talents, be it remembered, are. SABBATH PRIVILEGES. .65 in every profession, of infrequent occurrence. Where there is one Boerhaave, there are a thou- sand practitioners of barely respectable pretensions. In philosophy, a Newton and a Bacon are lights of a single age ; and the law can point to but here and there one who commands general admiration. But shall the sick man reject the healing medicine, because not tendered to him by an eminent hand ; or do men suffer their property or their character to be in jeopardy, because they cannot obtain the most learned counsel ? Why should there then be so much fastidiousness in relation to the minis- try, especially when it has this advantage over other professions, that its truths are so pure and so grand, as to need no auxihary interest from the human vehicle through which they pass } A truly good man, with good common sense, is probably better adapted to the ministry than a brilliant genius. By the former, truth will be exhibited in its native simplicity ; whilst the latter may, even unconsciously, excite more admiration towards himself than interest in the message. A hungry man will rehsh substantial food ; nor will he object, if it come to him in a clean though coarse vessel. The morbid appetite, on the contrary, craves a stimulating diet; and the fastidious palate must be coaxed by luxuries presented on furbished silver. There is prevalent too much of the latter taste with respect to the ministry. Plain, substantial truth, especially when employed in exhibiting the doctrines of the gospel, is, by many congregation;^, considered dry and uninteresting; whilst noisy G 3 66 BOOK FOR THE SABBATH. declamation, or exciting appeals, or endless illus- ti'ation, is greatly admired. One man will conceive a prejudice towards a minister, on the ground of deficiency in talent ; another, for the want of a good elocution ; another, from slight indiscretion of word or conduct ; and others, again, from causes which it would be im- possible or improper to mention. This prejudice, once fixed, seems to be considered as a sufiScient apology for non-attendance on the ministry, or for a total lack of interest in the truths which are announced. I would not be too severe on the hearer ; nor would I, in a spirit of official jealousy, excuse the faults of the profession to which it is my privilege to belong. Indolence in the ministry is inexcusable. The preacher is not to blame for want of talent ; but he is to blame, if he neglect to render what talent he possesses as available as possible. Nor ought we to claim for any indi- vidual of the profession an apology for not having " a good report of them which are without," .1 Tim. iii. 7. Moral purity must be stamped on his deportment. His errors must be those of the heart ; known only to God and to his own sorrow- ing spirit. But if prejudice exist on the ground of want of talent, or of plainness of manner, or of fidelity in presenting the gospel, the reader should be reminded, that such prejudice is wrong, and, if indulged, will deprive the soul of the sanctifying influence of truth. Our obligations to improve the day of rest, and to grow in grace and in knowledge, are irrespec- tive of aU such prejudice. To the sanctuary we BELFrAPPLICATION OF THE TRUTH. G7 are bound to go with a devout spirit, and there we are hound to hear what God shall speak to us. Let the truth come down upon us with even ter- rific force, we should bare our bosom to the blow, and whosoever may present it — if he be a man of God, and speak according to the Divine testimony — let us endeavour to fix the mind impartially on the message, nor allow a depraved prejudice to rise, like a noxious exhalation, and obscure the proportions of heavenly truth. CHAPTER VI. SELF-APPLICATION OF THE TRUTH. It is too common to listen to the preacher as a medium simply of intellectual gratification. The great themes which he presents are viewed as mere topics on which the eloquent discourse may be reared. Familiar from childhood with the doctrines and general precepts of the gospel, we are apt to lose a proper sense of the solemn per- sonal bearing which they at all times possess ; and hence the slight impression which is ordinarily made by their presentation. How common is it, after public service, to hear one and another in- quiring, with scarcely serious expression of coun- tenance, how the discourse w^as liked, and whether the hearer was pleased, not whether he was con- vinced or edified. Unless the Holy Spirit, in a peculiar and pow- erful manner, be present to overawe and impress the audience with Divine truth, there will be but 68 BOOK FOR THE SABBATH. little personal application of the gospel. How can a soul be savingly instructed and blessed, where the sacred message is treated as the occasion of mere pleasurable excitement ? A fine voice may fall agreeably on the ear ; a graceful gesture may please the eye ; powerful logic, or a brilliant fancy, may gratify or captivate the mind ; and thus the gospel may be tolerated for the sake of these pleasing accompaniments. Let us not, however, mistake mental gratification for love of the truth, nor suppose, that with such feelings as we have described, the word will prove to us "a savour of life unto life," 2 Cor. ii. 16. But, in most instances, the preacher has few or none of these rare and attractive qualifications. He is simply a plain and faithful steward of the mysteries of the gospel. Under such circumstances, many take the liberty to undervalue his labours ; and though complimenting him, it may be, by their presence, they feel under no special obligation to take the message home to their hearts. If the minister is eloquent, admiration of the man seems to cancel the guilt of the neglect of the message. If he is not eloquent, his want of popularity is con- sidered as a sufficient excuse for drowsiness and inattention. There is but here and there one who realizes in the sanctuary that God is speaking to him. Few there are, who are more intent on the truth itself, than on the manner in which it is con- veyed to them. But let us remember, when we go into the house of God, it is to hear the word of God. It is not for the sake of being pleased with a fine voice, or an eloquent dehvery ; it is not to SELF-APPLICATION OF THE TRUTH. 69 pass away an hour which might otherwise hang heavy on our hands ; it is not to see and to be seen ; nor is it for the sake merely of preserving a good reputation. We go to hear what God will speak to us; and we are bound, therefore, to listen to the solemn message, as a message of God unto us. Let us individualize ourselves, and feel as we should feel, if we were the only persons in the sanctuary. Let us, in imagination, be alone with the preacher ; and let every word which is spoken be to us, as the still small voice of God to Elijah on the mount of audience. We are very apt, also, under the blinding influ- ence of self-love or personal vanity, to listen for others — to put over the pungent appeal upon our fellow- worshipper, to whose case we judge it far more applicable than to our own. So easy is it to perceive " the mote in our brother's eye," whilst blind to " the beam that is in our own," that it is not uncommon, to repel the application of truth, even when it touches a besetting sin, aad to busy ourselves in fitting it to others, whom we view as far more guilty than ourselves. If the preacher be discriminating in his delineations of character, the congregation may be found on the alert to discover the persona] mark at which he is supposed to aim. Each one will seem to be unconscious that his own bosom is exposed, whilst wondering how his neigh- bour can bear up under the rankling arrow. This practice of hearing for others, whilst it argues great self-ignorance with respect to our own character, operates, at the same time, as an obstruc- tion to our personal improvement under the gospel. 70 BOOK FOR THE SABBATH. Let US then remember, that in order to a profitable attendance upon the sanctuary, we must forget, so far as possible, the presence of others ; that we must take neither a sympathetic nor a censorious oversight of their faults ; but must hear for our- selves, receiving home into our own bosoms the warning or the reproof which is administered. If w*e allow conscience to speak, we shall often hear its direct and pointed appeal, in the words of the prophet, ** Thou art the man." Be the truth ever so mortifying, if it apply to our own case, let us admit it. Be it ever so humbhng, if true, let us bow under it. We should love the preacher who probes our disordered nature with a keen and searching knife. Let us not seek for external fomentations and emollients, when the malady lies deep within. Our self-knowledge should teach us, that no representations of our character can be too humbling, no alarms too rousing. We should carry our sin-defiled souls to the sanctuary for this very purpose, namely, to have them smitten by the power of Divine truth ; and we should love the man or the matter, that seizes as with a giant grasp our sins ; that flings us on our face before God ; that covers us with shame, pierces us with a sense of guilt, and leaves us even bleeding and groaning in anguish. " Let the righteous smite me; it shall be a kindness : and let him reprove me ; it shall be an excellent oil, which shall not break my head," Ps. cxli. 5. In hearing the word, we should have the spirit of children. There should be no arrogance, no overweening opinion of our own importance, no PRAYER UPON THE WORD. 71 cavilling, no shrinking. We should open our bo- som, and invite the blow ; remembering, that truth must first kill, before she can make alive ; and that, unless her arrow, tipped with anguish, touch the heart, the hand of Jesus wiU not apply the balm of mercy to the soul. CHAPTER VII. PRAYER UPON THE WORD. In order to a profitable attendance upon the sanctuary, the gospel must be heard not only with self-application, but in a spirit of prayer. Having considered the importance of prayer, as a means of preparation for the more public services of the sacred day ; let us carry this spirit of prayer into the house of God, and breathe it forth in every part of the worship. Especially should we send up our aspirations for Heaven's blessing on the preached word. We are •* sanctified by the word of God and prayer," 1 Tim. iv. 5 ; but especially by prayer upon the word of God. It is not placing ourselves around the porches of Bethesda, that will effect the cure of our disordered souls. It is necessary to watch the moving of the waters, or better still, to raise the cry to Jesus, as he passes by, and implore his aid in our behalf. Can we expect to reap the advantages of public preaching in our own growth in grace, unless we mingle prayer with what we hear } We suppose that the word, of itself, wiU not reach and rectify the heart. It is not in the power of the preacher — orthodox and eloquent though he may be — to 72 BOOK FOR THE SA.HEATH. beat down one besetting sin, or to implant one Christian grace. Paul may plant, and Apollos may- water ; but God alone can give the increase. To this sentiment all Christians subscribe. Who, therefore, will deny the necessity of looking directly to God for his blessing upon the preaching of the word .'' What time is more important, as a season of prayer, than when we go into the very audience- chamber of the King, and hsten to his commands and counsels ? Then, if ever, should we press our suit, and there should we invoke his promised Spirit to give light and healing to the soul. As the preacher opens the inspired volume, and announces the text, our thoughts should at once ascend to God, that the Holy Spirit may touch the hps of the speaker, and open all hearts to receive the truth in the love of it. As he proceeds to unfold the so- lemn topic, and to apply it to his audience, our souls should ascend with intense desire towards God for his quickening grace. This spirit of prayer upon the dispensation of the word is called for, not only in our ownbehalf as Chris- tians, but also in behalf of impenitent and careless souls in the congregation. It is known, that where the Holy Spirit is operating with power, and men are awake to a sense of their responsibihties, Chris- tians practise much of this silent and ejaculatory supplication, not only on their own account, but for the awakened and unwakened in the midst of them. Then do they acknowledge practically the connexion between prayer and the effectual appli- cation of the gospel. They come into the sanc- tuary burdened with the consideration that souls PRAYER UPON THE WORD. 73 are perishing in sin. They know and feel that nothing but Divine truth, made effectual by the Holy Spirit, can awaken and save them. With suppressed agony they look towards the mercy- seat : and every word of the preacher, w^hich is adapted to convince or to awaken, is caught from his lips, and impelled by the breath of prayer, in the hope that it may reach the slumbering conscience, and be, to the sinner, the power of God unto salvation. How many beating anxious hearts are to be found in a congregation where the Holy Spirit is doing his work of saving grace ! How rapidly, under such circumstances, do Christians ripen for heaven ! How are the careless overawed, and the hardened brought to repentance ! Oh, what power is there in fervent prayer ! Let it be offered, not only on some occasions, but on all occasions whenever and wherever the gospel is dispensed. Never will truth have its full and destined sway over the heart, until it is heard, not as an exhibition, but a saving medium ; rendered such by the power of God in answer to prayer. As when Moses, supported by his venerable colleagues, sat on the overlooking mount, and held up his hands unto God, whilst the armies of Israel were in conflict with Amalek : so must Christians lift up their untiring hearts in prayer when the sword of the Spirit is unsheathed, and truth is in conflict with the opposing heart. And as certainly as the extended hands of the patriarch gave evidence of the triumph of Israel, so certainly will the effectual and fervent prayers of Christians, now in the sanctuary and under the preaching of the word, be followed by the 74 BOOK FOR THE SABBATH. conviction of sinners and the success of the gospel. To profit under the means of grace, we must be in the spirit of prayer. There must be prayer before we enter the sanctuary ; prayer whilst in it ; and prayer when we retire from the sanctuary. Where there is not, there will be but little edifica- tion. There may be much talk about the preacher and the sermon — many refined criticisms on the manner and the matter — much eulogy, or much condemnation ; but there will be, I repeat, but little spiritual benefit. We are bound to be " doers of the word :" and such we shall not be, if we are not in the spirit of prayer. Would you look for the '• doer of the word," you will find him in his closet before he is in the sanctuary ; and when in the sanctuary, could you look into his bosom, you would see his soul rising in holy aspirations for a blessing on the word. When he retires, he goes not to the convivial circle, nor to pleasure's gay banquet ; he seeks not the noise and bustle of the world ; no, he goes to the still, consecrated spot : there he meditates, and there he prays. He bears to the mercy- seat the souls of the thoughtless, and the burdens of the disconsolate. He opens his heart in ingenuous confession, and bows it in deep humility. There he groans and agonizes until the good seed of the word is deeply infixed and watered by the Spirit's influence : so that instead of losing the blessing, like " the way-side hearer," he brings forth fruit, " thirty, sixty, and an hundred fold." COMMUNION SABBATH. 75 CHAPTER VIII. COMMUNION SABBATH. If to the Christian mind, the ordinary sabbath brings with it a soothing and refreshing influence, how the interest deepens, when the season of holy communion at the Lord's table arrives ! Then is prepared a more than common repast. The King of Zion spreads his feast of love and mercy, and sends forth the invitation to every humble guest, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money ; come ye, buy, and eat ; yea, come, buy wine and milk without money and without price," Isa. Iv. 1. There is nothing so much like heaven as the communion sabbath. Not only does it shadow forth the ** rest that remaineth," but it strikingly typifies one of the celestial employments of the redeemed ; namely, that act of holy fellowship represented in the vision of St. John under the figure of the " marriage supper of the Lamb." Christians, on this occasion, come together to acknowledge their obligations to Jesus, their common head ; to obey his dying command ; to sit as it were at his feet; to eat and drink the memorials of his dying love. Something visible and tangible is here given to assist their weak faith, and to awaken their holy affections. On other occasions the mind may be called to exercise a more rigidly abstract faith — to contemplate truth in its naked severity and simplicity ; but here abstractions give place to something more ^^6 BOOK FOR THE SABBATH. like substance ; and the soul is called to contem- plate the love of a Divine Redeemer, manifested by visible symbols, appealing through the senses to the heart. What Christian can listen to the announcement of such a privilege, and not feel at once the so- lemnity of the call ? Is there not something which seems to say, " Prepare to meet thy God ?" Do we not in an instant begin to look at our responsible position as members of the church of Christ? The voice of the Bridegroom is heard in this invitation ; and something seems to say, "Go ye out to meet him." The soul begins to unloose its earthly burdens, to turn off its atten- tion from topics of transient interest, and to cast a glance towards Calvary. The wedding garment is thought of, and the anxiety begins to be felt for spiritual preparation : and indeed such prepa- ration is all-important. ** Soul, for the marriage feast Robe and prepare ; Holiness becomes each guest, Jesus is there." But we will suppose the day to have arrived. Dawns there upon earth a brighter morning, or one more calm and soothing, than that which ushers in the communion sabbath.'' If the soul has been where duty has called it ; if it has sat in judgment on itself, tested its claims to a par- ticipation of the feast, humbled itself for past sins, divested itself, by the help of Divine grace, of earthly cares, gone down into the valley of humility, and, as Bunyan says, kissed the lowly COMMUNION SABBATH. // flowers there ; if it has caught a view by faith of Jesus, and felt some new impulses of love and gratitude ; oh, then the early dawn of this day will seem like the first faint rays of heaven. Has it not often so appeared to the humble beUever ? And has he not felt as if he was almost on the threshold of a bhssful eternity } The hour arrives, when with kindred minds he surrounds the precious board, and thinks only of Him who loved us, and gave himself to die for us. That deep solemnity, amid which the voice of God's servant is heard speaking of Jesus and his matchless love ; that broken bread — oh ! touching emblem of the broken body ; the tear of penitence, gathering in many an eye ; the breathing peti- tions, which, though mere aspirations of the soul, may almost be heard amid the silence ; the pro- mised, yea, realized presence of the Master ; the heart carried back to Calvary, to bleed with its bleeding Lord — all declare that this is the very " gate of heaven." So important a season for spiritual communion seems to demand a few additional remarks, with a view to assist the communicant in a practical improvement of it. One point of great importance undoubtedly is, to understand the nature and design of the supper. It was instituted by our Saviour on that night in which he was betrayed. The darkest hour is at hand. The tremendous crisis comes, when to all his other sufferings, must be added the hidings of the Father's face, and this, too, amid the death- H 3 /3 BOOK FOR THE SABBATH. pangs of the cross. But godlike in benevolence, he seems to lose sight of his own sorrows, in pity for his dejected followers ; and he turns to com- fort them, when all consolation, save that of sub- mission, is leaving his own bosom. He desires to eat the passover with them before he suffers. Wonderful coincidence ! The typical lamb is in close proximity to Calvary's victim. The shadow and the substance are almost conjoined. There on the table lies the type ; and there at the table is the typified. The wrath of God that fell on Egypt, fell not where the mark of innocent blood was seen ; and the wrath that shall fall on the unbelieving, will touch no soul that bears the mark of " rich atoning blood." In the place of the passover, then, comes the sacred supper, and instead of looking back to Egypt, we are required to look back to Calvary. Hence, by a very natural transition, our Lord changed this ty-pical and Jewish into a symbolical and Christian feast. He puts the bread and the cup in place of the Lamb and the bitter herbs ; and says, breaking the bread, " This is my body which is given for you," and " This cup is the new testament in my blood, which is shed for you," Luke xvh. 21, 22. By these expressions, our Saviour presents the idea of his death as a vicarious, that is, substituted ofiering for sin. The bread is the body, or to represent the body of Jesus broken for us ; and the wine is to represent his blood shed for our remission. This is in accordance wath Isaiah, who says, " He was wounded for our transgressions, he was bruised for our iniquities," Isa. liii. 5. And COMMUNION SABBATH. 79 again, " The Lord hath laid on Him the iniquity of us all," ver. 6. Any view, therefore, of this ordinance which does not include, nay, even make prominent the fact, that Jesus our Saviour died as a delegated victim — a voluntary offering for sin — does not coincide with Scripture, nor apprehend the nature and design of the supper. The communicant who understands the subject considers himself as the guilty, the condemned, the lost. Die he must eternally, if dealt with according to his sins. But when he approaches the table, he sees in those symbols that which affords ground of hope. His faith seizes on " the Lamb of God, which taketh away the sin of the world," John i. 29. Here the innocent suffers, and the guilty is pardoned. Jesus takes the sin- ner's place, and by sufferings voluntarily borne for him, procures his forgiveness, and secures his final preparation for heaven. The sacrament of the supper is designed to keep in view this grand tinith of the atonement. It speaks not only of Jesus, but of Jesus the sufferer. It points not only to his broken body and shed blood, but to the fact that by these he purchased our redemption. Away with the notion, then, that he was only a martyr to the truth! Every time this table is spread, it speaks a refutation of that icy creed, which first plucks from our Emanuel the crown of Divinity, and makes his blood of no more value, as a sin-offering, than that of the brute beast, which had so long typified its saving virtue. This ordinance was instituted also as a perpetual memorial of our Lord. 80 BOOK FOR THE SABBATH. It was intended to bring his character and me- diatorial work frequently before the mind, in order to keep alive within us a sense of obligation, and to impel us forward in the path to heaven. " This do," said Jesus, " in remembrance of me," Luke xxii. 19. What wisdom and compassion are here ! The Saviour provides through all future time this pre- cious antidote to the lingering infirmities of his followers. Alas, that we should ever forget, or even seem to forget, that dying love ! Yet amid the pressure of earthly cares, and the ever-present allurements of the world, our deceitful hearts are prone to lose sight of the cross. A thousand ob- jects intervene between us and our Saviour. We seem to want some strong sensible ligature to bind our affections to Calvary ; or, if for a season we are driven down the current of this world's affairs, we need a counter- current, or some favouring breeze, to set us back again to the port of peace. Here we have it. In this sweet memorial we have what is all-important in keeping us closely united to Jesus ; or if we have grown cold in his service, the blessed communion awakens our affec- tions, and kindles up our flagging zeal. Disciple of Jesus, art thou now anticipating an approach to the table, and asking how thou shalt dispose thy thoughts most appropriately, and on what thou shalt principally fix the attention } The reply is, simply, " Do this in remembrance of me." Turn thine eyes towards Calvary. Go, in Thought, to the garden of agony. Draw nearer even than the three slumbering disciples. Advance to the blood-bedewed spot where lies the Sufferer. COMMUNION SAECATH. 81 Behold the cup which he drinks. Oh, it is a more bitter draught than ever touched the mortal lip! His tears, his groans, his sorrow" even unto death," tell us through what he is passing for our redem.p- tion. The command of Jesus is, " Let us rise, and go hence." But where shall w^e go ? Alas ! from one deep scene of woe, to another still deeper. We must see our Saviour bound and dragged by a ruthless band to the bar of Pilate. We must wit- ness the insult, the mockery, the ruffian blows, the scourging, the crown of thorns, the purple robe. Meek Lamb of God, was there ever sor- row like unto thine ! But the cross ! This is the climax ; and his murderers are not satisfied until they see him writhing upon it in the agonies of death. Oh, that awful hour of darkness and desolation ! But there is a little band who chng to him even here. They press through the rude soldiery, to catch his last look, and to hear his last cry. Let us mingle with them to share their sor- rows and their love. Equally interested are we in that scene of suffering. That precious blood flows for us, no less than for them. Those dying words, " It is finished," speak of a redemption in which all Christ's followers are included. Such are some of the thoughts which would naturally be suggested on this deeply solemn occa- sion. They are thoughts which the behever loves to cherish ; and which have a tendency to impress him with the odiousness of sin, and the compassion of Jesus in expiating it. Let the communicant, then, investigate his claim lo partake of the Lord's supper ; since, " not every 82 BOOK FOR THE SABBATH. one that saith, Lord, Lord," nor every one who ** eateth and drinketh in his presence, shall enter into the kingdom of God." Examine thyself, in- vited guest. Inquire if all sin is hated and re- sisted — especially as having caused the death of God's dear Son ; if holiness is thy great aim ; if thy happiness is found not in the world, but in God ; if the duties of devotion are not a burden, but a pleasure ; if you love the brethren, and those most who are most like Christ ; if you are penitent ; if the presence of sin, even in thought, is painful ; if, with a deep conviction of your own entire sinful- ness, you cast away all dependence on your own works, and trust for salvation alone on Christ, and him crucified ; if Jesus is precious — precious in his character, precious in his promises ; so precious, that you can heartily forsake all to follow him. If, to these inquiries, you can humbly reply in the affirmative, you are a welcome guest, whatever your own fears or Satan may suggest to the con- trary. Yes, you are a welcome guest ; and after having communed with your Lord on earth, you shall be admitted to the marriage supper of the Lamb in heaven. CHAPTER IX. MEDITATION AND READING. Among the duties which claim our attention on the sabbath, may be named meditation and devo- tional reading. The day of rest is well adapted to these exercises. MEDITATION AND READING. 83 and seems, in the suspension of our earthly cares, seriously to invite the soul to their performance. Throughout the secular part of the week there occur but few intervals of leisure ; and even the Christian, especially if he be obliged to toil for his daily bread, finds it difficult to command his thoughts away from pressing anxieties which re- spect the present life. How thankful, then, should he be, that God has allowed him one whole day of exemption from toil, in which he may, in some degree, forget his connexions with earth, and think of his solemn relations to eternity. Let us make the most of these precious hours ; and taking to ourselves the wings of pious contemplation, let us soar away towards that final rest where cares and sorrows shall never come. Having considered the spirit in which we should improve the public services of the sanctuary, I would invite the reader's attention to some duties of a private nature, not yet mentioned, as appro- priate to the Lord's day, among which I would place MEDITATION as next in importance to secret prayer. In all ages of the church, devout men have occupied themselves in pious meditation. The patriarch Isaac " went out to meditate in the field at the eventide," Gen. xxiv. 63. The psalmist characterizes the happy man as one who meditates in the divine law day and night, Psa. i. 2. Of his own devout exercises he says, " My meditation or him shall be sweet," Psa. civ, 34 ; and again, " O how love I thy law ! it is my meditation all the day," Psa. cxix. 97. Paul expressly enjoins uDon 84 BOOK FOR THE SABBATH. Timothy this duty. " Meditate," says he, " upon these things," 1 Tim. iv. 15. Saints in modern times, who have been distinguished for their rapid advances in hoHness, have addicted themselves greatly to this duty. David Brainerd was often occupied in profound meditation upon God and his holy word. His diary seems Hke one rapt vision of the soul. When his lips were silent, his heart was speaking to God in holy contemplation. This duty requires some effort, and implies some degree of mental discipHne. It is not so easy a thing to command the thoughts, as for the centu- rion to command his soldiers ; saying to one, Go, and to another. Come, with the certainty of prompt obedience. Alas ! the ever-present objects of sense, the earthly habits of mind, the power of remaining depravity, all stand opposed to meditation on spi- ritual themes, and make strenuous exertions neces- sary in order to accomplish it. But the effort must be made. The refractory mind must be reined back to the subject ; and looking to God for help, we must strive to settle our undiverted thoughts upon his truth. Perseverance in this work will be re- warded by success ; and a habit of holy contem- plation once formed, the soul, by means of it, will advance rapidly in meetness for its final rest. Meditation must, if possible, be the Christian's daily business. The sabbath, at all events, should not pass without some excursions to the land of Beulah. The occurrences of the past week wiU ordinarily furnish a part of the subject-matter for pious contemplation. The mercies of God may be recalled to excite our gratitude. The disap- MEDITATION AND READING. 85 poiiitments and afflictions which have befallen us may, by meditation, be made serviceable to the soul, in producing humihty and trust. Each event of Providence should be viewed with serious medi- tation. Having heard the word of God from his official servants, it is our duty also to meditate thereon, in order that we may inwardly digest the same, and thus reduce the principles of the gospel to practice. There is reason to fear, that there is a very general neglect on this point ; and that by many the gospel is listened to, more from custom, than as that word w4iich is designed to make us ' ' wise unto salvation." Even Christians may inadvert- ently become mere hearers. If they are provided with an acceptable pastor, whose discourses gra- tify their taste, — yes, even sometimes their pride — they may rest satisfied with the w^eekly enter- tainment, wnthout seriously applying the mind tc the truth, with a view to incorporate it into their daily habits. Is meditation habitual with Chris- tians ? Can the reader say, that he follows the public preaching of the word with serious and self- appropriating reflections ? Or does the sub- ject flit from the attention, like a pleasing oi painful vision of the night, and leave nothing of its solemn reality on the soul } 1 have known some persons vastly pleased with a sermon, who could tell neither where the text was, nor how it was treated. How many professors, even, will listen on the sabbath to three discourses, and be at a loss, the sacceeduig day, if requested to give you a single striking thought or passage from either I I 86 BOOK FOR THE SABBATH. Is it not evident in this case that meditation is wanting ; that the mind is merely passive ; and that no more adheres to it than the unsolicited memory chooses to retain ? How far is this from compliance with the apostle's direction to the Hebrews : " Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip," Heb. ii. 1. In order, then, to hear the word with profit, we must, by meditation and prayer, seize upon, and hold it fast, until the soul can take from it those divine impressions, wh ch, through the Holy Spirit, it is intended to make. Yes, we must meditate upon the truth, or its impressions on the soul will be " but as the morning cloud and as the early dew." On the sabbath, we have an appropriate season for this duty. No clamorous calls of earth are summoning away our attention. All is quiet and serene. The closet invites us to enter its sweet retreat. Let us from the public sanctuary repair to the private altar. "Whatever may have been the subject of discourse, let us, by meditation, extract something from it for the good of the soul. Has it warned us against temp- tation ? Let us ask our own hearts in what re- spects we need to be on our guard. Has it spoken of the advent of Jesus .'' How glorious a theme ! Let us dwell upon it with rapture. Let our hearts echo the song heard by the grateful shepherds of Bethlehem. Has it called us to duties ? Let us inquire wherein we have been deficient ; and what we can yet do for the good of souls, and for the glory of God. Has it touched upon the resurrec- MEDITATION AND READING. 87 tion? We may linger in thought around the sepulchre, until by faith we see our risen Lord. Has Calvary spoken ? Oh, let us dwell upon the dying love of Jesus, in pensive, grateful contem- plation, until that love shall constrain us to obe- dience. Have the glories of heaven been set before us } Let us, by meditation, retain the lovely vision, and ask, what claim we have on those un- ending joys ? From the earthly sabbath, we should ascend in contemplation to the eternal rest ; and by keeping the bright reality in view, we should endeavour to increase our faith, and fire our zeal in the pursuit of it. What vast and glo- rious themes are spread before us ! What a bound- less field for the excursions of the soul ! Here is the " valley of Baca ;'* and we may descend and breathe its fragrance, wafted to us from the sweet but lowly flowers which bloom around its waters. Here is Mount Pisgah, from whose shining summit we can descry the land of our hopes, in all its out- spread glories. Here are " green pastures," through which we may rove, and " still waters," along whose verdant banks we may wander. Yes, a more than earthly paradise is accessible to pious meditation. The soul may rise even to the dwelling-place of God, and commune with the scenes of a bhssful eternity. *' Oft as this peaceful hour shall come, Lord, raise my thoughts from earthly things ; And bear them to my heavenly home, On faith and hope's celestial wings — Till the last gleam of life decay, lu one eternal sabbath day !" 88 BOOK FOR THE SABBATH. Devotional Reading. With meditation we should connect devotional reading. There are intervals between the public services of the sanctuary which must be filled up Drofitably, or we may lose much of the good in- fluence which the sabbath is designed to have upon the soul. Prayer we have placed first ; next in importance is meditation ; and not less useful perhaps is read- ing. The Bible is, of course, the first and prin- cipal book which should engage our attention. This is the fountain-head of spiritual knowledge. When we drink here, we are sure that the waters are unadulterated. However excellent other books may be, their value, as rehgious works, is only in proportion as they approach, in spirit and in prin- ciple, this Divine standard. They are to the I3ible what luminous objects are to the sun ; they but reflect the light. Let us then place the word of God first ; and never may we fall so low in spiri- tual feeling, as to allow any other book to super- sede it in our affections. Other books, however, may profitably be read on the sabbath ; but the selection ought to be made with reference to their devotional and practical character. There is, at the present time, a vast number of rehgious books, which have a slightly serious aspect ; but which tend to amuse the mind, rather than to improve the heart. They ^eem to be graduated to a low scale of pious feeling , and to furnish an apology for the neglect of what is strictly devotional. There are not a few popular MEDITATION AND HEADING. 89 works, which dress up truth in the garb of fiction ; so that, in our humble apprehension, the brilHant drapery, whilst it dazzles and delights the eye, may conceal almost the pure and simple forms which it envelops. The " Saint's Everlasting Rest" is a book pe- cuharly well adapted to the sacred day. It treats of that rest of which the earthly sabbath is a type or emblem . It is one of the holiest of uninspired works. The author composed it, he tells us, in view of death and of eternity. It breathes through- out a heavenly spirit ; and it will, I doubt not, if read with prayer and meditation, infuse a heavenly spirit. Next to the Bible there are no bettei books for the sabbath than Baxter's practiced and devotional writings. Addison says, " I once met with a page of Mr. Baxter ; upon the perusal of it, I conceived so good an idea of the author's piety, that I bought the whole book ;" and Dr. Johnson being asked by his friend, which of the works of Richard Baxter he should read ; " Read any of them," said the sage, " for they are all good." Other authors might be named, such as Leighton, Doddridge, Howe, Newton, Banyan, Scott, Ed- wards, Bishop Hall, Flavel ; all of whom have fur- nished food for the soul, on which, in the intervals of worship, it may feed and ruminate with profit. The rule in regard to sabbath reading should be, not controversial, but practical, not speculative, bu*- "devotional works. On this day, every thing should tend to waft the soul onward to its rest. The pious parent or head of a household should see that his familv are provided with reading / 3 90 BOOK FOR THE SABBATH. suited to the day of rest. Let only such books be perused as will deepen or confirm any serious im- preFsions which, through the Divine word and ordinances, may have been made upon the mind. Example will, in this respect, do a great deal. If the head of the family is seen to be conscientious in the selection of such authors as are practical and devotional, the children will not be likely tc resort to light and unprofitable books. I will conclude this chapter by a quotation from Thomas a Kempis. Of reading the Scriptures and other holy books, he says : — " Not eloquence, but truth is to be sought in the Holy Scriptwres ; every part of which must be read with the same spirit by which it was written. In these and in all other books, it is improvement in holiness, not pleasure in the subtlety of thought, or the accuracy of ex- pression, that must principally be sought. We ought to regard those parts that are simple and devout with the same delight as those of high speculation or profound erudition. Whatever book thou readest, let thy only motive to read be the love of truth ; and instead of inquiring who it is that writes, give all attention to the nature of what is written. Men pass away like the shadows of the morning, but the word of the Lord endureth for ever ; and that word, without respect of persons, in ways infinitely various, speaketh unto all. " The profitable reading of the Holy Scriptures is frequently interrupted by a vain curiosity, which prompts us to examine, discuss, and labour to com- j)reheiid those parts which should be meekly and submissively passed over. But to derive spiritual CONVEUSATION. 91 iiijprovement from reading, we must read with humility, simpHcity, and faith ; and not affect the reputation of profound learning." CHAPTER X. CONVERSATION. It is unbecoming in Christians at any time to indulge in " foolish conversation and jesting." Their discourse should always be for edification. Rehgion requires neither austerity nor a forced gravity. She authorizes, and even enjoins, her fol- lowers to be cheerful ; and when she inculcates the duty of an edifying conversation, she should not be understood as proscribing or condemning all natural humour or lively sallies of the imagination. On the sabbath, pious cheerfulness, or holy se- renity of mind, is peculiarly appropriate ; and they will be exhibited where the individual has a heart attuned to the duties of the day. And since out of the abundance of the heart the mouth will speak, we may, in such a case, expect that the conver- sation will be " as it becometh the gospel of Christ," Phil. i. 27. Topics of discourse, which on other days are in- nocent and proper, are neither proper nor edifying on this day. It is not the mere attendance upon divine institutions which God requires, when he says, " Remember the sabbath day, to keep it holy." This command forbids worldly conversa- tion no less than secular employments. It requires abstinence from the subjects of ordinai'y discourse, 92 BOOK FOR THE SABBATH. and the employment of our tongue as well as oar heart in thmgs divine. The tongue is called by an apostle, " an unruly evil ;" and he who " offends not in word " is considered a perfect man. But jet the duties already enumerated be seriously at- tended to, and there will be but little difficulty in rightly employing the tongue. It is for the want of a devotional spirit that this member becomes unruly. It is because there is so much of the spirit of the world carried into the sabbath, that we are tempted to vain discourse. Make the tree good, and its frait will be good, Matt. xii. 33. " Keep thy heart with all dihgence," Prov. iv. 23 ; and then from the mouth, the door of the heart, nothing will proceed "that defileth the man." Every Christian knows how close is the connexion betweenhisfeehngsandthe current of his discourse ; and how easy and natural it is to have our conver- sation in heaven if our hearts are but there. So, on the other hand, if there be not a devotional spirit; if the heart has been absorbed in the world ; how certainly will the conversation savour, even on the sabbath, of the things which are " seen and tem- poral !" There is, perhaps, no one point on which Chris- tians are more habitually deficient, than in a con- scientious abstinence on the Lord's day from all secular and unprofitable discourse. How few are found, who exhibit, in this respect, an unblemished deportment ! Is it impossible to keep in view the sacredness of the day, and so to order our conver- sation that it shall harmonize strictly with its holy design ? Can we not make even a sabbath day's CONv'^KIlSATrON. Vo iourney towards heaven, without, hke Lot's wife, casting a backward look on the city of destruction ? But we are very apt to tempt each other into the sin of sabbath desecration. If an individual feels more than ordinarily disposed to muse on things divine ; if pious thoughts are getting hold of the mind, and he seems to be rising into the region of holy contemplation, he is almost sure to meet with some one who will drag him back again to grovelling themes. Some person, less affected with seriousness, or positively imbued with its opposite, will ask a question, or throw in a remark, calculated to drive away or to chill his devotional feehngs. Here, for example, is Gratus, who strives to keep his mind and tongue properly employed on the Lord's day ; and in general he is successful. He has enjoyed many happy sabbaths, which have proved to him a foretaste of the eternal rest. At night he has been able to review the day's privileges with but few "compunctious visitings;" and he seeks his peaceful pillow with grateful recognition of the Divine mercy. But his friend Lentus ar- rives, and proposes to spend the sabbath as a guest in his famil3^ Now there is a wide difference between these two characters. The one is habitu- ally serious, and aims, on the sabbath especially, to grow in every Christian grace and virtue. The other, as his name imports, is a careless professor, and he thinks more, and talks more of the business of the world, and of the news of the day, than of the things of religion. It is easy to see that Gratus and his guest will not strike the same chord on the 94 BOvOK FOR THE SABBATH. sabbath, however they may accord on other days. Lentus finds the constant recurrence of rehgious duties in the family of his friend an unpleasant draft upon his time, part of which he had hoped to spend in social relaxation, and in conversation not strictly serious. There is an awkwardness and constraint about him, which show that he has not been accustomed to so scrupulous an observance of the day. He is constantly edging in some re- mark which savours of the world ; or which, if replied to, must lead on the discourse to fcrbidden subjects. He is willing to talk about rehgion, but must be excused from any discourse touching upon. Christian experience, or which j)resses home upon the conscience the obligations of the Divine law. How difficult is it, in such a man's company, to keep the discourse on profitable, or even allowable, themes ! So Gratus finds it ; and he is pained and surprised upon finding, that under the influence of politeness to his guest, he is ever and anon sliding into conversation wholly irrelevant, and directly calculated to lead the mind away from God . This is but one instance of that unprofitable kind of intercourse which may take place among professors of religion, where the tendency is to dishonour God, and to lose the advantages of the day of rest. How necessary that each one should guard well his thoughts and his speech ! and ho\» important, where there is a family, that its in- fluential members should give such a tone to con- versation as shall ensure a profitable, or at least an innocent, current of discourse. Much depends on the head. Let the father or mother look well to CONVERSATION. 95 this point, for it is almost certain that as their ex- ample and influence are, so will be the deportment of their household. By a little attention and fore- thought, they may secure this hallowed season from that species of desecration which vain and worldly conversation brings, and may make it the occasion of permanent moral impressions. The sin of sabbath violation from worldly con- versation is so prevalent, that it might be difficult to find, even among Christians, the man who should " cast the first stone." Our consciences, however, need to be apprised, that the common- ness of a sin has no tendency to diminish its guilt ; and if it be a fact that, in this respect, all are criminal, a general repentance, and a general re- formation, ought instantly to ensue. When the inhabitants of a country town meet at the village church, they should consider that the object of their assembling is to honour God in the observance of his sacred institutions. In obedience to his command, they meet to hear his word dis- pensed ; but in doing this, they have not discharged all their obligations. The law runs, ''Remember the sabbath day, to keep it holy." Now, if they make a convenience of this day, by appropriating the intervals of worship to mere secular conversa- tion, they directly violate a Divine precept. I make these remarks, because it is sometimes the case, that the occasion of meeting at the house of God, is seized upon as a good opportunity to in- quire into the state of the crops, the prices of provisions, and, it is said, even to chaffer respect- ing cattle and produce. 96 BOOK FOR THE SABBATH. It is sincerely to be regretted, if any professor of piety should have been guilty of thus turning the Lord's day into a day of merchandise. Should this prove to be the case in any instance, let that professor call to mind what the Saviour said and did on a memorable occasion, in which a like guilt had been incurred. With holy indignation he entered the temple, and with a scourge of small cords, drove out those who were engaged in mer- chandise, saying, " It is written, My house shall be called the house of prayer ; but ye have made it a den of thieves," Matt. xxi. 13. Though we may not go to the length of actually exchanging commodities on this day, yet if, in the spirit of the world, we converse about such exchanges, we are guilty of desecrathig the sabbath, as truly as was the mercenary Jew of polluting the temple. How much better on this holy day, when neigh- bours meet to worship God, to converse on appro- priate themes ! Let the discourse just preached be the topic of conversation ; and inquire not merely how it was liked, but in what respects it may be practically improved. Let some portion of the interval be occupied in reading the Scrip- tures, in exhortation, and in prayer. At all events, let not the world be the topic ; nor let God be robbed of those hours which he has appropriated to himself, and for the abuse of which we. must all account to him at his bar. The merchant finds it difficult to keep his thoughts away from business on the Lord's day. He applies to business with intensity of zeal for six days of the week. The impetus upon his soul CONVERSATION. 97 is SO great, that the sabbath can scarcely arrest it. Hence he will be tempted to look at a price- current, or to catch any flying rumour of the fluctuations in trade, and more or less to converse on these topics ; not so freely, it is true, as on other days, yet so as to make conscience mutter her note of disapprobation. How much sabbath violation of this kind is practised, I leave those to judge who are most conversant with the business of the world. Can a Christian merchant reason- ably expect to prosper, if he w^ll not revere the command of Heaven } Let him take his stand against all sabbath desecration. When he locks his warehouse or counting-house on Saturday evening, let him lock his heart and mind against all earthly cares, and abstain in word as well as deed from violating the fourth commandment. Politics is a fruitful source of sabbath violation ; not merely in the papers which are published on that day, but in thinking and in conversing about the persons and events connected with it. It is to be hoped that, whatever may be the practice of other men. Christians will not indulge in this sort of discourse on the Lord's day. There is, perhaps, no subject more exciting, nor any which is more constantly thrust upon the attention. Some pious men feel it to be their duty, as good citizens, to take an active part in this subject. We object not to this ; yet we must say, if it be pursued with ardour, tliere is danger that the image of Cesar may dim, if not obliterate, the image of God. But politics, as a subject of thought and of conversation, must be confined at least to the six secular days of 98 BOOK FOR THE SABBATH. the week. On the sabbath we must " render unto God the things that are God's." The time is holy, and he has demanded of us its entire consecration to his service. Whatever, therefore, be our interest on the subject of pohtics, it must not be allowed to invade the day which is sacred by God's command, and which should be employed wholly in his service. We might mention other topics of discourse, which are apt to insinuate themselves to our spiritual disadvantage ; such as, the current news of the town — conversation on personal character, savouring often of censoriousness — criticisms on the dress or appearance of our fellow worshippers — plans of business or of pleasure for succeeding days of the week ; all of which are directly adverse to our spiritual improvement, and are manifestly a breach of the fourth commandment. There is surely time enough on other days for such conver- sation ; and not too much time on the sabbath for that which is strictly spiritual. The book of pro- vidence and of grace furnish noble and inexhaustible themes, not only for solitary reflection, but for social converse. The glories of creation — the great work of redemption — the resurrection of Jesus — Divine providence, especially in its bearings on our own history and that of our families — the preached word — the heavenly rest — in fine, the facts, doctrines, and precepts of the Bible, are so many fruitful topics, on which, if the heart be in tune, we may dwell with mutual delight and edifi- cation. Let us, then, imitate the disciples who, on their way to Emmaus, talked of the Saviour ; and DOING GOOD ON THE SABBATH. 99 we may then hope that, as in their case, Jesus will himself draw nigh, and impart to us the knowledge of his truth, and reveal to us the glories of his risen person. CHAPTER XI. DOING GOOD ON THE SABBATH DAY. It is " lawful," said Christ, " to do good on the sabbath day," Mark iii. 4, 5. From this we per- ceive, that it is a season not merely for the recep- tion, but also for the communication of good. Works of charity are pecuharly appropriate on this day. Whilst Christians, therefore, should use the sab- bath as a season of rest from the cares and business of life, and should so attend upon the duties of the closet and the sanctuary, as to secure the blessings which the day is designed to impart, they should not forget, that their great Exemplar went about doing good ; and that, provided the opportunity is presented, he expects us in this respect to be his followers. Some, we admit, are, by the providence of God, so situated, as to exempt them, in a great measure, from this obligation ; and they are hence called upon to make doubly sure their own salvation. Still how few can plead, that on this day, they have neither the ability nor the opportunity to do good. Can they not pray for others .'' Is there not some one near them over whom they have influence, and who, through their example or advice, may be induced to hallow the day ? It is a season well 100 BOOK FOR THE SABBATH. suited to such benevolent efforts. Men are taken off from their ordinary pursuits. It is a pause amid the stirring events of hfe. The interval is calculated to induce a serious tone of feehng. Take the careless sinner into your affectionate consideration on this day. If he is near your per- son, or under your roof, he is there by the arrange- ment of Providence ; and there can be no time more favourable for benefiting him. You may then offer in his behalf your prayers, that the word of God may reach his heart, and bring him to repent- ance. You may discreetly, yet faithfully, counsel him in relation to his best interests. Have you a book well adapted to fix his attention, and lead his thoughts to God ? Lend it to him, and you will then have an opportunity to converse with him in relation to its contents. How much good might be done, if Christians had more of the spirit of doing good ! How many, now far off, might, with suitable efforts, be brought under the means of grace ! Here, for example, is a church in a dense population, yet how thinly attended ! Why is this .'' Why are hundreds wandering in the streets, or violating the day by excursions of pleasure ? Is it impossible to turn their feet unto God's testimonies } Can nothing be done to save these precious but perishing souls } Suppose the people of God were to say, that no personal labour on their part should be wanting to bring them under the means of grace. Suppose every member of the church should feel it to be his duty to secure the attendance of some one or more who have not hitherto frequented the sane- DOING GOOD ON THE SABBATH. 101 tuary ; and that with this object in view. Christians should spread themselves as far as possible over the careless portion of the community, persuading them to keep the sabbath, and to visit the sanc- tuary. Can we calculate the good which might ensue ? " Go out," said our Lord to his disciples, " into the highways and hedges, and compel them to come in, that my house may be filled," Luke xiv. 23. In the spirit of this command, and with love to Christ and souls, let Christians labour in every lawful and proper way to induce the sabbath violator to seek the house of God. Let the work become genergJ, and " the ways of Zion," we have reason to believe, would no longer "mourn ;" nor would there be so few to attend upon " her solemn feasts." There is one field of exertion which God has furnished believers, and especially the younger church-members, which promises an abundant harvest. Almost every congregation at the present day has its sabbath school. Here is good ground wherein the precious seed may be cast. Here a whole generation maybe trained for heaven. Will any stand idle, while the streets or lanes can fur- nish him with immortal minds in all the waste and barrenness of nature } Will he fold his arms and cry, " No man hath hired me," when Jesus says to him, " The poor always ye have with you — feed my lambs ?" John xii. 8 ; xxi. 15. This work, it is true, cannot be done, but at some expense of ease and of labour. The faithful teacher must expect weariness and painfulness. He must forego some of the privileges and per- sonal comforts which others on the sabbath enjov ; K 3 102 BOOK FOR THE SABBATH. but let him neither faint nor grow weary. The cross which he bears is for the sake of Jesus and of souls ; and though at times it may press hard, yet the consolation of labouring for such a Master, and in such a cause, must surely over-balance the temporary fatigue and deprivation. Every young Christian should claim a place in this department of labour, and should strive, by the help of God, to bring the youth under his care to a saving knowledge of the Redeemer. The domestic circle is a fine field of usefulness ; and the parent or guardian who is the centre of this circle, may do much on the sabbath to " bless his household." Besides afibrding them facilities for attending upon the private and public services of religion, he may himself instruct them in the doctrines and precepts of the gospel. A prayerful and systematic attention to this department of duty will, I had almost said, ensure the salvation of his house. Pligh above all other means of usefulness stands the sacred ministry. The sabbath is the great working day of God's servants. Then must they put in the sickle. It is no day of rest to them : but the labour is sweet if done for Christ ; and the anticipated plaudit, " Well done, good and faithful servant," should sustain them amid toil and dis- couragement, whilst they remember, that, hard as they are now called to labour, eternity will be long enough to rest in ; when they shall enjoy a sabbath that shall be without weariness and with- out end. SABBATH EVENING. 103 CHAPTER XII. SABBATH EVENING. As the day of rest declines, and the sweet even- ing Cometh on, what are the reflections which should occupy the mind } If we have visited the house of God, can we forbear to recollect the truths which have been discussed or enforced ? Bring the me- ditative powers then to bear upon them, and with accompanying prayer, endeavour to render per- manent any good impressions which may have been made. Let the Christian enter his closet, and shut the door ; and there, as in the sight of God, let him preach over to his heart and conscience the sub- jects on which he has been addressed. Were this plan generally adopted, how powerful would be its influence on the whole succeeding week ! But, alas ! there is reason to fear that, in general, ser- mons are heard too much in the spirit which an apostle condemns, when he says. Beholding our natural face in a glass, we go away, and forget what manner of persons we are, James i, 23, 24. Yes, we almost forget them, ere the sabbath sun has sunk beneath the horizon. The world, in many in- stances, comes knocking for admission, before the tolling bell has sounded its curfew, and signified that the public exercises of the day are ended. What more appropriate season can there be for devotion, than the sabbath evening } Then, it is to be presumed, the soul has been enabled to shake 104 BOOK FOR THE SABBATH. off some of her earthly clogs, and to plume her pinions for an upward flight. The tendency of all that has been heard is, to bring eternity to view, and to thrust back from the thoughts the obtrusive world. In many instances, a new impulse toward heaven is given, and the Christian graces are quickened into strength and activity. How im- portant then to seize the favourable moment, for securing the advantages which the day and its ser- vices have given ! Shall we relax our efforts when the earnest of victory is bestowed } Shall w^e suf- fer the world to steal away our thoughts from heaven just as they have got within the precincts of its bright portals } A quaint but excellent author observes : — " There are many like those soldiers who are victorious in the day, but lose all at night through their security and sloth. They do not watch and stand to their arms, but suffer the enemy to surprise them, to break up their quarters and spoil their tents, when they are secure, dreaming of no hazard. Many are hke Hannibal, that knew better how to obtain a victory, than how to improve it when got. Watch then against the devil, the world, and your own hearts, and beware of losing at night what you gain through the day." There is need of such an exhortation, as all must admit who have noticed their peculiar feelings and temptations towards the close of the sabbath. Not unfrequently is the bodily frame exhausted, from the fixed position, for so great a length of time, which the hearing of two or three discourses re- quires, and there is therefore a natural reaction, disposing us to indulge the flesh, instead of bracing SABBATH EVENING. 105 our efforts anew in the work of private devotion. The mind also, tasked to the consideration of new and perhaps exciting subjects, manifests a similar tendency to relaxation. Hence, towards the close of the day. Christians should watch lest Satan get an advantage of them, and they thus lose, by indulgence, the spiritual benefits of the Sabbath. The evening of the sacred day should find us nearer to heaven than we were in the morning, and better fitted to engage in its hallowed employ- ments. It marks a weekly stage in our pilgrimage, and is like the welcome resting-place to the weary traveller. The supposition is, that our spirits have been greatly refreshed, and our Christian zeal animated ; that we have " drank of the brook in the way," and so have "lifted up our head." As the shadows of this blessed day gather over us, and the soft twilight — doubly calm on this delightful evening — invites us to meditation, let us ascend in our contemplations to the eternal rest, " Where the assembly ne'er breaks up, The sabbath never ends," How often does the pious heart groan over the burden of the flesh ! The sabbath evening may find the Christian wearied in, but never wearied of, the service of his Master. The tired body demands the repose of sleep. But will it always be so } Oh no ; there is an hour of liberation hastening on, when the flesh will no longer drag down the spirit ; when a sense of weariness will never again be felt, nor the necessity 106 BOOK FOR THE SABBATH. for relaxation exist ; when the soul, strengthened for the work in which it is to be for ever employed, will put forth its active energies in the uninter- rupted worship of Jehovah. How wide is the con- trast between the cold and feeble service which, in our best fi-ames, we are able to pay to God here en earth, and that seraphic glow of spirit which we shall feel and exhibit when we mingle in the choirs of heaven, and enjoy a full and direct vision of God and the Lamb ! " Thine earthly sabbaths, Lord, we love ; But there's a nobler rest above ; To that our longing souls aspire, With cheerful hope and strong desire. " No more fatigue, no more distress ; Nor sin nor death shall reach the place ; No groans shall mingle with the songs Which warble from immortal tongues." Sabbath Evening in the Family. It is highly important, on the sabbath evening, where there is a family, that something hke a formal review of the day's privileges and occupa- tions should take place. Some hour should be selected most convenient to the members of the household, in order that all may be in their place ; and the exercises should be conducted with special reference to their spiritual improvement. Besides reading the Scriptures, it may be proper, on this occasion, to advert to the instructions of the pulpit — to call up the text — to inquire how much of the discourse has been understood, and what impres- sions have been made upon the mind. It is a SABBATH EVENING. 107 favourable opportunity to elicit the feelings, and to meet them with such remarks and exhortations as may seem to be demanded. Perhaps an arrow- has been lodged in the secret soul. The very first inquiry has sometimes revealed the interesting fact, that the sinner was under conviction ; and that h3 needed only a single word to call forth a full ex- pression of his anxiety. It is possible that some member of the family has, for the first time, been led to give ear to the gospel message ; and as the inquiry passes round, " Who hath believed the report ?" some one may answer favourably. Or, there may be doubts and diflSculties on the mind as to certain parts of the discourse ; and a natural diffidence to speak on the subject may induce the individual to brood over them in secret ; when, if he were distinctly interrogated, he might state them, and so have them resolved. This family inquiry meeting, if it may be so called, should aim at ascertaining each individual's feelings, in view of the religious privileges just enjoyed. If any serious impressions are made, then is the time to deepen them ; or if opposition to the truth is manifested, there is the place to meet it with such explanations and appeals as the case may require. By such a course as we recommend, the head of a house has the opportunity, under God, of exerting a very salutary influence. Were the practice to become general, the shyness on religious subjects manifested by children towards their parents would no longer exist. The child would not, as is often the case, seek the advice of a stranger in preference 108 BOOK FOR THE SABBATH. to that of his parent ; but would be quick to un- bosom himself to one so near in affection, and who had already manifested so deep an interest in its spiritual welfare. Serious impressions, amounting sometimes to conviction of sin, have been made on young minds by the sabbath exercises ; but for want of j ast such inquiries and counsels, they have gone off like the " morning cloud and the early dew.'* Had they been deepened by the family inquiry meeting ; had the well-known voice of parental love searched them out, and applied the proper instructions, who can say that they might not have issued in conversion ? But, alas ! the sabbath solemnity was succeeded by the clamours of the world and the calls of pleasure, and these dawnings of good in the soul were soon extinguished. There is not, this side of heaven, a moral picture more truly beautiful than a pious family arranged on sabbath evening for the closing exercise of the day. With patriarchal dignity the father takes his place as the constituted high priest of his house. In him, religion has wrought her silent triumphs, and his very countenance bespeaks the peace which reigns within. On the sabbath especially he seems to wear the aspect of heaven. Like Moses, after communing on the mount with Jehovah, he shows an unwonted brightness of countenance. Around him gather a group of well-instructed minds, and not seldom arrayed like himself in the " beauties of holiness." His prayers and counsels have not been in vain. His faith and works have spoken to their hearts ; and God has fulfilled to him the SABBATH EVENING. it 09 promise of Abraham, in spiritual blessings descend- ing upon his offspring. From the youngest, who is nestling close by the mother's side, to the oldest, whose example has won the respect of the less ex- perienced members of the house, all are intent on the solemn business before them. A sacred still- ness reigns. The Scriptures having been read, and the signal given for prayer, all bow together before God, to acknowledge his mercies, to con- fess their sins, and to implore his continued favour and protection. Is not this a spectacle for angels as well as for men ? Must not those interested witnesses of our moral condition feel in view of it, as if the curse w^hich fell on man, and deprived him of Eden, is gloriously counteracted by the grace which produces such a scene as this } What a contrast is presented by many an un- godly family ! There neither the morning nor the evening sacrifice ascends to heaven. The sabbath is closed without even so much as a recognition of their dependence on Divine goodness. Glad when its restraints are over, they rush w^ith accelerated speed into the world. Dreadful is the condition of those families that keep not the sabbath, and that call not upon God. Should this meet the eye of an ungodly parent, who never leads his household to the throne of grace, let me remonstrate a moment with him. Is it not high time to consider your responsibilities, and to commence training up your family for heaven } First, obtain for your own soul the requisite grace. You must know God yourself, in order to lead your children and dependents to know him. You must reverence his sabbaths, or 110 BOOK FOR THE SABBATH. vour offspring will be likely to trample every sacred obligation under foot. You must set up the family altar. It is not enough that you attend church ; God must be worshipped in your family. ReUgion must sanctify the domestic circle, or both yourself, and the dear objects of your love may be lost for ever. Is the sabbath closing upon you ? Have you heard the renewed warning } Why then will you not at once begin to serve God and keep his commandments } Why will you not now, for the first time, bow your knees before your long- neglected Benefactor, and strive, even at this late hour, to obtain salvation for yourself and for your household } Soon the day of mercy will be gone. You and your children will soon be at the bar of eternal judgment. Oh, what an account must you render, if you have lived and died an ungodly parent, and trained to the same ruin the immortal souls committed to your care ! CHAPTER XIII. SABBATH VIOLATIONS. Travelling on the Lord's day ; its commonness and criminality. It has come to pass, in nany instances, that men of business, and the votaries of pleasure, actu- ally make their calculations to travel on the Lord's day, with a view of saving time which, as they imagine, would otherwise be unemployed. Every facility is offered to accommodate their TRAVELLING ON THE SABBATH. HI wishes, and even to tempt them to carry on this crusade against a Divine institution. Almost all our great thoroughfares are now open to sabbath travelling. The stage and the steam-boat are full of passengers ; the railroad car is thundering along its track, or sending the spiteful hiss of its steam into the pained ears even of God's worshippers. What a scene for a Christian land ! Can we rea- sonably expect the insulted Deity to hold back his vengeance from a people, who bear the name of Christian, and who yet habitually trample on one of Heaven's most important commands } Many of the lines of communication which have been opened between the different and distant parts of our land, trench upon a part at least of the holy sabbath. Some of them openly drive over the entire day ; whilst others invade only the beginning or the end of it. In long journeys, too, there is no lying by, in order to observe God's commands ; but the vehicle must press on to its destination. From these circumstances, there is a strong temp- tation to overlook the express command of God, and to find apologies for its violation. We speak, now, not merely of those who do not profess to have the fear of God before their eyes ; we are pained to find that the nominally pious even will so often avail themselves of these sabbath- desecrat- ing vehicles, to the injury of their consciences, and to the dishonouring of God. For example, it is not very uncommon for an individual to make an engagement to be in a dis- tant place, or to attend to some business of a pubhc or private nature, at a given time ; when it is plain. 112 BOOK FOR THE SABBATH. that the fulfilment of that engagement must neces- sarily involve him in the guilt of sabbath violation. He may feel justified, or try to feel so, on the ground that any other arrangement would be very inconvenient to him personally, or detrimental to his secular interests. But if he admit the principle that our duty to God is paramount — and here an express command is concerned — he must see, in an instant, that his worldly advancement or his per- sonal convenience is not a justifying plea. No ; he is bound never to make an engagement which shall bring upon his soul the guilt of sabbath viola- tion ; and, in all his contemplated journeys, he should scrupulously calculate for the religious ob- servance of the Lord's day. Another will console himself with the idea, that his abridgment of sacred time is so small, that he barely touches upon the beginning or the end of it ; that he is enabled to be in his place at public worship ; and he pleads that to him also, it would be a very great loss of time, if confined always in his travelling to the exact hours of the secular week. Hence, even men professing godliness are occasion- ally found, carrying their business or protracting their visits of friendships into the close of Saturday ; and then embarking so as to arrive at their homes on the sabbath ; or having worshipped God with apparent solemnity a part of the day, they may be seen stealing away at night-fall, and exhibiting themselves to a scoffing world as violators of the fourth commandment. It is in vain to plead, that only a part of the day is desecrated. If God has said, that we may TRAVELLING ON THE SABBATH. 113 violate a part, provided we keep the other part ; and if he has designated what part, then the case will be altered. But there is no such dispensation or exception. He has hallowed the whole twenty- four hours ; and if a man trench voluntarily upon the last hour, though it may be when half the world are locked in sleep, he as certainly violates God's command, as if, in the face of the whole community, he desecrated the very heart of it. Besides, look at the example of this sabbath-viola- ting Cliristian. How many exulting eyes will fall upon him ! How many, by the example of this one professor, will be glad to sustain themselves in the habitual desecration of the day ! Oh, how does the cause of piety bleed at every pore, when such conduct is exhibited by those who profess godliness ! But are there no circumstances, it may be asked, which would justify us in travelling on the Lord's day ? May we not be so situated as to make it allowable, on the sabbath, to undertake or to continue a journey ? It may be said, for instance, *' Here is a female placed under the care of one who has not a very nice conscience on this subject ; must she put off her journey, or obstinately refuse to proceed.?" The case is an urgent one, we admit ; but it is easy to see, that unless some other necessity than her personal convenience, or her worldly interest, or her social engagements, lies upon her, she is bound to abandon this oppor- tunity of journeying at so great an expense to conscience and to religion. If there is a pro- bability that the sabbath will be included in the L 3 ■?14 BOOK FOR THE SABBATH. journey, she is bound either not to go, or to stipu- late for its observance by the way. Another instance may be cited, in which an individual, towards the close of a journey, finds himself within a day's distance from home. He cannot reach the desired spot without invading a part of the sabbath. His anxiety and affection press him to proceed. What shall he do } Shall he, at an expense of time and money, pass the sabbath among strangers ? We answer unhesitatingly. Yes. " He that loveth father or mother, son or daughter, more than me, is not worthy of me," Matt. x. 37. So says our Lord to this man, when the con- flict is between his affection for his family and his obligation to obey a divine command. In this instance of self-denial, his example would be worth a vast deal to the cause of religion ; and when, after such a demonstration of principle, he shall arrive at home, his enjoyment will have the zest of " a conscience void of offence towards God." A conscientious Christian man, well known to the pubhc, but now no more on earth, was, from the nature of his business, abroad over the land a great portion of his time. He was a truly devoted disciple of Jesus. Ascending the Mississippi in one of the great steamers, he inquired of the captain on Saturday, if he was in the habit of stopping to keep the sabbath .'' To the ears of such a man, the question of course sounded very strange ; and upon his answering in the negative, " Well, then," said the passenger, " you will please to set me on shore at the next landing-place." The captain remonstrated, assurmg tlie good man TRAVELLING OS THE SABBATH. 115 that he might be left there a week without the opportunity of getting on. Nothing moved, how- ever, when once his mind was made up on a point of duty, he went on shore ; and at a poor neigh- bourhood endeavoured to do good and to keep the sabbath. It proved to him a happy day. He trusted in God that some interposition in his behalf would take place, and his confidence, as it proved, was not misplaced. After a refreshing sleep, he arose early on Monday morning ; and one of the first sounds which greeted his ear, was the bell of an ascending steamer announcing her approach to the landing. ''Blessed are they that do his com- mandments," Rev. xxii. 14. It cannot be denied, that there are cases in which a journey on the sabbath may become necessary ; and then the circumstances, if known, will be admitted as a justifying plea. But such cases are rare, and they respect generally some of the severe dispensations of Providence. It is not from these instances that the cause of rehgion is hkely to suffer, or the sabbath violator to be countenanced in his course. No ; it is when personal convenience, or the pressure of business, induces the professor to invade a part or the whole of the Lord's day, that the cause of piety is so dseply wounded and dishonoured. Nor is it very difficult for a conscientious man to ascertain the occasions on which he may be justified in travel- ling on the sacred day. Occurring as they do so seldom, and being connected with a benevolent rather than a selfish motive, he can scarcely be at a loss in decidinsr. 116 BOOK FOR THE SABBATH. The importance of a scrupulous example on this point cannot be fully estimated. In a country where the spirit of the people is active and restless, almost beyond comparison ; and where the thirst for gain is as deep and prevalent as in any other in the world; it is easy to perceive, that the tendency to break over this moral restraint must be very powerful. WiU the lovers of money and of pleasure be Hkely to stop in their impetuous career, when met by this sacred barrier ? Will they not wish for arguments to justify them in their breach of Heaven's law } And what more potent argument can they have or ask than the fact, that some very reputable Christians are in the habit of travelling on the Lord's day ? As they look around among the crowd, if their eye can detect, as a fellow-passenger, the professor of religion, they feel at once relieved of at least a part of that secret misgiving which conscience, even though long abused, is apt to create in their guilty bosoms. But if, on the other hand, professors of religion were never known as sabbath travellers, except in cases of undoubted necessity, how powerful would be the influence of their united example ! Then would the whole responsibility fall upon the men of the world ; and the pressure, depend upon it, would be felt. Conscience, no longer weakened by the inconsistent and lax conduct of the pro- fessedly pious, would be left to administer her unmitigated reproofs. Such an example would do more to rescue the sabbath from wide-spread desecration than anv civil enactments which could TRAVELLING ON THE SABBATH. 117 be passed. It would speak a language which the public conscience would be quick to understand. If among the entire company of sabbath- violating passengers in coaches or steam-boats not one could be found who was a Christian professor, it would take out of the mouth of the wicked at least one scornful interrogatory, " What do ye more than others ?" It would show, that, in point of practical morality, there was a difference. It would stamp their own conduct as sabbath-breakers with manifest unlawfulness. And if, in addition to this, it could be affirmed, that no professor of the gospel was even indirectly concerned in favouring the sin in question ; if not a shilling of the stock, thus tainted, were owned or appropriated by him ; whose penetration is so dull as not to see, that the holy sabbath would at once assert its claims over the universal conscience ? Let Christians of every denomination look at this point. Remember, brethren, that intimately connected with a scrupulous example in relation to it, is the welfare of religion and the general prosperity of our country. If the sabbath be gradually undermined, until it is identified with other days, we may then look for the extinction of all that is " lovely and of good report." Of what use then would be our churches, except to provide a place for the " swallow to make her nest ?" And how long could we exist as a free nation, when the strongest ligature which binds us to- gether is torn asunder ? 118 BOOK FOR THE SABBATH. CHAPTER XIV. SABBATH VIOLATIONS. Social Visiting, Secular Reading, Idleness, etc. Travelling on the Lord's day is not the only form of Sabbath desecration to which men are addicted. This day being one in which the ordi- nary business of l^e is suspended, many, instead of appropriating it wholly to the worship of God, make it a season of social visitation. Some, who retain a slight sense of religious obligation, employ a part of it in attending upon Divine worship, whilst the remainder is occupied in the interchange of social civilities. But they should understand, that this prior compliment to a Divine institution, will not cancel the guilt of subsequent violation. Such a use, or rather abuse, of the Lord's day, may not appear to those who practise it in a very reprehensible light ; but in the eye of Heaven, it is an actual breach .of the fourth commandment. We are to " remember the sabbath- day, to keep it holy." Who will claim that mere social visitation has anything holy in it ? Who can affirm that the conversation generally maintained on such occasions savours even of tnie piety } By such conduct we not only rob ourselves of the advantages of the sabbath ; but we may pre- vent our friends and neighbours, even if disposed, from avaihng themselves of them. We, at least, tempt them to sin, if they are inchned to keep the sabbath ; and if they are not so inclined, we add the influence of our example to strengthen them SOCIAL VISITING ON THE SABBATH. 119 in a practice manifestly at variance with the com- mands of God. But is it improper, it may be asked, for families and relatives to meet on this day ? We answer : If such meetings are intended for spiritual edifica- tion, there can be no possible objection to them ; provided they occur out of the time usually allotted to public worship. We agree that relatives may make the sabbath subserve their spiritual interests. If the various branches, with the patriarch at the head, assemble around the domestic altar, to unite in praises and thanksgivings ; and if their conver- sation, while together, be for mutual religious im- provement ; there can be no doubt of the utiHty and lawfulness of such a meeting. But if they assemble on the principle of mere social enjoyment, and with a view to discuss the news of the day, to talk over the events of the preceding week, to dwell upon the ordinary topics which friends and relatives are accustomed to consider interesting, we have no hesitation in condemning, as improper and unlaw ful, such an appropriation of the sacred day. These remarks are intended for those who vin- dicate the lawfulness and propriety of family parties on the sabbath. Must they not admit that, in the unrestrained intercourse of relatives, there is a probability that subjects will be broached and talked about, which, to say the least, are not in accordance with the sacredness of the day, nor calculated to aid the soul in its progress towards heaven .'' How much more likely shall we be to keep the fourth commandment, if we spend the time mostly in retirement ! Let each family be on rjO BOOK FOR THE SABBATH. this day, as far as possible, alone. Let all their arrangements have in view the spiritual improve- ment of so dehghtful an institution. ** Wisdom and pleasure dwell at home ; Retired and silent, seek them there ; This is the way to overcome. The way to escape the tempter's snare." Another mode of desecrating the day is by a resort to books or newspapers, with a view to gra- tify curiosity, or to while away the tedious hours. It needs not an additional sentence to make it evident, that such a practice is wholly wrong. It can hardly be supposed that any professor of piety would do thus. And yet, in times of great politi- cal excitement, or when any uncommon rumour is abroad, the newspaper presents a strong temptation even to a mind fortified by Christian principle. But touch it you cannot, Christian reader, and be innocent. The day is the Lord's, and by taking up that paper to gratify a vain curiosity, you dehbe- rately desecrate it, Besides, will the information you seek facilitate your intercourse with Heaven ? Will it not distract still more your already too versatile mind } One of the most formidable obstacles to the influence of the pulpit over impe- nitent men lies, in my view, in this very thing. The post-oflice supplies them with the recent news. From the very doors of the sanctuary they go to receive it. The moment they arrive at home — and even before — they are searching for it. How timely this, says Satan, to erase any serious im- pression which may have been left on the con- SECULAR READING ON THE SABBATH. 121 science ! Oh, it is heart-rending to see how many are thus diverted from that truth, which a moment before clothed their countenances at least with deep solemnity. What a powerful engine this, in the hands of the adversary, to catch away the word, so that it may become unfruitful ! Men of the world, do you know, that by such a course, you are not only robbing God of his due, but the soul of its salvation } Encourage no longer this wholesale profanation of the sabbath. Let your papers He untouched until Monday, when God's prohibition will be taken off, and you can innocently read them. Let your reading, on the sabbath at least, be for the soul's improvement. Remember that day, and keep it holy. On this subject, we trust the er.tire company of believers will present a uniform example of strict adherence to the Divine command. Christian, let thy hand, on this day, handle only the word of life, or such books as derive their interest from the great fountain of God. Touch not, handle not, the vehicle of political news, or the book of mere amusement. Show lo the world that this day is with you a consecrated season ; and that, be the temptation ever so strong, you will not even look into an inappropriate or forbidden volume. Some, having no relish for the worship of God, spend tl^.e day in absolute idleness. They sleep away the best portion of it ; and rise only to dese- crate the remainder by sauntering listlessly through the streets, surveying their possessions, or engaged in some excursion of pleasure. It is in vain to them that the sabbath bell speaks in inviting tones M 122 BOOK FOR THE SABBATH. of the rich provision which Heaven has prepared for man. In their sluggish soul there is no chord to vibrate to this music of mercy. Oh, how much ye lose, ye who thus while away the precious hours of salvation! Know ye not, that soon the last sabbath sun will set upon your eyes, and the sound of that bell fall, for the last time, on your ears ? Will it be no cause of regret then, that you did not heed the invitation — that you slept away in cold indifference these golden moments } " Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light," Eph. v. 14. I will close this chapter by an extract from that eminent writer, the Rev. Dr. Dwight. In speak- ing of the ways in which the sabbath may be violated, he refers, among other things, to worldly conversation. " There is no way in which the sabbath is more easily, more insensibly, more frequently, and more fatally violated than this. Temptations to it are always at hand. The transgression always seems a small one ; usually a dubious one at first ; and often no transgression at all. Multitudes of per- sons, of sober and well-meaning dispositions ; nay, multitudes, as there is but too much reason to fear, of professing Christians, beginning with religious subjects, slide imperceptibly towards those which are considered moral in such a degree as scarcely to differ from religious ones ; thence to secular themes bordering upon these ; and thence to mere matters of business or amusement. Such persons, before they are aware, find themselves occupied in conversing iibout the affairs of the neighbourhood ; WORLDLY CONVERSATION ON THE SABBATH. 123 the strangers who are at church ; the new dresses, fashions, business, diversions, news, and politics. To these they are led by mere worldly conversa- tion concerning the prayers, the psalmody, or the sermon, as having been well or ill- devised, written, spoken, or performed ; by a history merely secular of the sickness and deaths in the neighbourhood, or elsewhere, or of the dangerous or fatal acci- dents which have lately happened ; the state of the weather, the season, the crops, the prospects, the affairs of the family ; and by innumerable other things of a similar nature. The next step is, ordinarily, an habitual employment of this holy day in open, cool, and self-satisfied conversation about business ; schemes of worldly pursuits, bargains, gains and losses. It is not to be understood that Christians go all those lengths. It is my real belief, however, that they go much further than they can justify ; and fail, in this manner, of their duty, their improvement in the Christian life, their proper exemplariness of character, the evi- dence of their piety, which would spring from these sources, the hope which it would inspire, the peace which would accompany them, and the joy in which they would delightfully terminate. Many sober men, however, who but for this very conduct might probably become Christians, go all these lengths ; and thus lose, insensibly, their ten- derness of conscience, their soberness of mind, and their desire as well as their hope of eternal life. Men less well- principled start, originally, at the end of this career ; and thus annihilate the sabbath at once ; bidding, without anxiety, a final adieu to 124 BOOK FOR THE SABBATH. the sabbath itself, and to its rich, exalted, and immortal blessings. "The profanation of the sabbath by actions is seen and acknowledged by all decent men, who acknow- ledge it as a day consecrated by God to himself. Actions are so open to the view of mankind ; are so definitive a proof of the disposition ; and, when vio- lations of a known rule of duty, constitute so gross a proof of impiety ; that all doubts concerning the true construction to be given them, vanish whenever they appear. The common and favourite modes of profaning the sabbath in this way, are, spending our time in dress ; in ministering to a luxurious appetite ; in walking or riding for amusement ; in writing letters of friendship ; in visiting ; and in reading books, w^hich are not of a religious, but merely of a decent character, and ultimately those which are formed to be the means of amusement and sport. The end of this progress, generally esteemed more gross, though perhaps in many in- stances not more, and in others less sinful, is the devotion of this sacred day to downright business. Persons who go this length, occupy the time in writing letters of business, posting their accounts, visiting the post-office, making bargains, trans- mitting money to their correspondents, going or sending to markets, making journeys, at first with and afterwards without pretences of necessity, and ultimately labouring openly in the ordinary em- ployments of life. This is what is called in the text,* doing our own ways. A man's way, in scrip- * La. Iviii. 13. CONCLUDING ADDRESS. 125 tural language, is the customary course of his life." We would add, that though such ways may, to those who practise them, " seem right," yet " the end thereof are the ways of death," Prov. xiv. 12. CHAPTER XV. CONCLUDING ADDRESS. In bringing this treatise to a close, I would re- spectfully address myself to two or three classes of my readers who may occupy important stations, involving weighty moral responsibihty. Should this book fall into the hands of one of the legislators or law- administrators of the land, I would ask of you, as a civilian, attention to the in- stitution of the sabbath, as an auxiliary in sustain- ing and promoting piety and virtue. Many of our writers and orators declaim eloquently on the im- portance of general intelligence ; and they seem to rest all their hopes on the diffusion of knowledge. Now, far from wishing to lessen the weight of their arguments, or to diminish, in the least, the impres- sion which they have made on the pubHc mind, I must still be permitted to say, that knowledge alone will not save us from political shipwreck. Moral principle must exist in connexion with knowledge, or the latter will prove as potent an engine for the destruction as it always does, when under the control of moral principle, for the advancement of social order and happiness. M 3 126 BOOK FOR THE SABBATH. I might illustrate this by facts. The first act of rebellion in the universe, was not, so far as we know, from the loss of knowledge, but from the loss of virtue. The most powerful agent to over- turn and to destroy at this moment, is a spirit of vast intelligence, but of equally malignant inten- tions. And what makes heaven a scene of such perfect order.'* Not the intelhgence of its in- habitants simply, but their conjoined virtue. Was France, (we ask the privilege of introducing this striking example once more;) was she wanting in general intelligence, when she passed so rapidly on a sea of blood, from monarchy to anarchy, and from anarchy to despotism ? No ; she wanted piety and virtue. She had abjured God, trampled upon the sabbath, and had thrown herself into the arms of infidelity. Sweep away the sabbath, then, or gradually weaken its obligation upon the public mind, and you demoKsh one of the pillars which support our country. The sabbath, beyond all question, is the great bulwark of public morals. It stands as a formidable check to general depravity. It lifts up Heaven's edicts, and points men to the ex- cellency of virtue, to the destructive nature of sin, to the authority of God, and to the retribu- tions of eternity. It has a more potent influence in keeping down the spirit of misrule, in making men good citizens from principle, than all the mere legal enactments which political wisdom could devise, or civil power enforce. Guard, then, from contempt or desecration, this holy day. Frown upon those scoffing itinerants who level CONCLUDING ADDRESS. 127 their infidel slang against the institutions of the Bible ; who come among us to sow the seeds of atheism ; and who, with the honeyed language of philanthropy on their lips, are in reality laying a fatal train under the very foundation of our na- tional security. If our country is to maintain the high stand which she has taken, she must cling to this sacred institution, founded in the wisdom of Heaven. To the employer, whose influence reaches over one or many, I would say, not only sacredly regard this institution yourself, but allow your workmen and dependants the same privilege. If you have a clerk, push him not beyond the hour which marks the secular time. He has a conscience, which needs to be encouraged, not deadened ; and re- ligious rights, which, though in his state of dependence he may not think proper to assert, are nevertheless to be respected. Be the pressure what it may, let your labourers and dependants never be driven to profane God's holy day. Re- member that a man's own responsibility is more than he can bear ; and that to assume the fearful addition of compulsory labour on the sabbath, must make the developments of the judgment-day awful beyond conception. Besides, by sabbath- day service, httle is gained, and much may be lost. The loss in moral principle — in the dimi- nution of the power of conscience, makes the risk, as to honesty in the employed, far more important than the mere avails of such labour to the employer. But why appeal to these motives 1 There stands the eternal tablet on 128 BOOK FOR THE SABBATH. which God himself has written, " Remember the sabbath day, to keep it holy." That surely is enough. To the parent and guardian, what more need be said to secure their influence in favour of the sabbath, than simply to state the fact, that with the observance of this day by their children, are intimately connected their personal credit, their respectability, their morality, nay, even their sal- vation. Train them up, then, under the droppings of the sanctuary. Teach them scrupulously to ob- serve the fourth commandment. Watch their first aberrations, and endeavour to counteract them by all lawful and proper means. I am aware that coercion, after a certain age, will do but little good. But early training is the great point. You must not wait until pride and obduracy shall set all coercive measures at defiance. If faithful to their childhood, the necessity for any thing more than persuasion and example will not be likely to exist. But even at the period referred to, when the temptations to sabbath profanation are strongest, much may be done by the united influence of per- sonal exam[.le, prayer, and persuasion. Professors of the rehgion of Christ ! One word only in addition to the arguments, counsels, and appeals already given in these pages. On you rests the weighty responsibility of holding up this institution of Heaven. If your example is irreproachable, all will be well. If nothing in the shape of ease, or convenience, or profit, shall drive you to infringe on any part of this holy season ; if you observe scrupulously the Divine CONCLUDING ADDRESS. 129 command, " not doing your own ways, nor finding your own pleasure," but consecrating the day by abstinence from labour, and by acts of devo- tion ; I again say, the sabbath in all its moral power is safe. Such an example by the great body of Christians, will prove to the day and all its hallowing influences, a security, which the onset of scepticism, the lawless thirst after pleasure, the reckless pursuit of gain, and the legalized invasion of Heaven's law, cannot effectually undermine. Let Christians do their duty, and the sab- bath IS safe. PART III. MEDITATIONS AND PRAYERS. MEDITATION I. THE SAINTS* REST. There remaineth therefore a rest to the people of God, Heb. iv. 9. The earthly sabbath is a beautiful but inade- quate symbol of the rest above. We lay aside our secular business, cease from worldly toil, and repair to the sanctuary, to offer unto God our praises and thanksgivings. But, alas, we cannot divest ourselves of the flesh, which impedes and mars our worship ; and which, in a few hours, becomes weary under the most exalted privileges. Above all have we to lament the remaining de- pravity which works within us ; begetting un- behef, coldness, and deadness, distracting the thoughts, even in the most solemn acts of worship, and rendering, at times, the most appropriate means of grace inefficient. What behever has not groaned over this cause of misimproved sabbaths } Stil), there are seasons when the sanctuary seems like one of the outer courts of heaven's glory. There are times when we can exclaim, " How amiable are thy tabernacles, O Lord of hosts!" THE saints' rest. 131 Then, by faith, we see the glory of the Lord. The word is quick and powerful. Our souls are borne upward as on eagles' wings. A sacred, calm de- light takes possession of us ; and God appears to bow his heavens and come down to bless us. But even such sabbaths are not worthy to be compared with that eternal rest, where the unfettered, unpol- luted soul shall worship the Lamb without inter- ruption, and without end. The body will there not impede, but augment our happiness; for it will be a spiritual body, whick can no longer be the medium of temptation, and which shall experience no fatigue. Nor will sin — oh, blissful thought ! — be there, to dim our eye or to pollute our worship. We shall not only see God, but see him with un- obstructed vision. We shall not only love him, but love him with unwavering affections. We shall not only praise him, but praise him in pure, exalted strains for ever. Glorious rest ! let us rise and hasten towards it with renewed vigour ; for " here we have no continuing city." PRAYER. Blessed be thy name, O God, that thou hast pre- pared and reserved a rest for thy people. Here, thou hast taught us, is the scene of our toilsome pilgrim- age; that we are not to expect our heaven here. Yet, oh, how often are we building tabernacles on earth ! We act as if this were to be our permanent abode. Enable us, O God, to cast the eye of faith forward to '* the rest that remaineth." Give us such views of its alluring glories, as shall make the brightest scenes of earth look dim. Let us see the Lamb enthroned. Let us see the pure company of 132 BOOK FOR THE SABBATH. the saints and angels. Let ns have a sweet foretaste of the celestial joys. Then, O God, shall we cease to desire the honours or the pleasures of this vain world. Then shall we forsake its attractions, allured by visions of so much superior lustre. Do we not feel some faint desires after thee, O God? Are we not oppressed with sin's heavy load ? Have we not waged eternal war against our lusts? Grant then that the grace which has equipped us for the con- flict, and thus far sustained us in it, may carry us triumphant to the close, and put us at last in posses- sion of the heavenly jpest. Then, O Lord, will we give thee all the praise. Our song shall be, " Unto him that loved us, and washed us from our sins in his own blood," to him, and to thee through him, wull we ascribe the glory and honour, the domi- nion and the power, tor ever. Amen. MEDITATION II. THE CONFLICT. He that overcometh shall inherit all things ; and I will be his God, and he shall be my son, Rev. xxi. 7. Although our reward is not of debt, but of grace, yet the necessity of struggling against and over- coming our spiritual enemies is constantly urged upon us. Every motive drawn from danger on the one hand, and from delight on the other, is pre- sented, in order to rouse us to a vigorous contest. How numerous, subtle, and powerful are our foes ! The world appeals most attractively to our natural susceptibilities. Satan assumes at one time the form of an angel of light ; and at another, advances boldly to the attack, in all his hellish malignity. THE CONFLICT. 133 Our own lusts are ever ready to kindle in the soul an unhallowed excitement. What a phalanx of spiritual enemies ! Blessed be God, we have not to meet them alone, and in our own strength! Greater is he that is with us, than all that are against us. The spiritual armour is tendered to us ; and, invested in it, we are prepared for a suc- cessful warfare. Jesus, too, the great Captain of salvation, has already achieved a signal victory over these foes, and he promises to stand by us, to strengthen our weakness, and to lead us on to certain victory. He has, moreover, held forth a glorious reward : " He that overcometh shall inherit all things." Yes, all that heaven has of happiness shall be ours. God will be our God, and we shall be his adopted children. Here is an all-powerful stimulus, to animate us in the conflict. Look, then, steadily at the crown of glory. When the world allures, remember, it is a foe in disguise. When Satan attacks, raise the shield of faith to ward off his fiery darts. When the flesh pleads, take a deter- mined stand against its clamours ; yea, crucify it. Keep under the body, and let the spirit habitually triumph. Soon the warfare will be over. The last enemy, which is death, being conquered, nothing will remain, but to enter upon the glorious, the everlasting reward. Prayer. — Surrounded by the enemies of our souls, we look upwards to thee, O God, for help. Thou know- est their power and their malignity, and thou art ac- quainted with our weakness. Within us, is a " heart deceitful above all things, and desperately wicked." Every where around us, are the allurements of the N 134 BOOK FOR THE SABBATH. world. Without thy protecting and supporting hand, we must inevitably fall before the power of the tempter. How often indeed have we been " overcome of evil !" How often, by our melancholy lapses, have we proved our own helplessness ! The flesh has cor- rupted us ; the world has allured and deceived us. Satan has suddenly attacked and prostrated us ; and were it not that thy mercy is boundless, that thy love is unchangeable, we should long since have been abandoned to the powers of hell. But thanks to thy name, O God, thou hast with every temptation made a way for our escape. When, overwhelmed with shame and sorrow at our fall, we have ventured to cast an imploring look towards the mercy seat, thou hast been ready to pardon, restore, and strengthen us. We come to thee anew. We beseech thee to in- vest our souls with the armour of righteousness. Oh, put thy strength within us. Help us to watch unto prayer. Instead of confiding in our own arm, may we make thee our refuge and our fortress. In all times of temptation, deliver us. Uphold us by the right hand of thy righteousness. Enable us to war a good warfare. May we, without presumption, look forward to the rewards of the faithful ; and impelled by the glorious "hope set before us," may we, through grace, overcome every foe, and at last obtain the privileges and honours wliich are promised to all thy children, for Jesus' sake. Amen. MEDITATION III. THE RISEN SAVIOUR. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus, John XX. 14. We may say of Mary weeping at the sepulchre, Behold how she loved him ! She came to find her THE RISEN SAVIOUK. 135 Saviour's lifeless body, and to weep over it ; but even that is gone. Her heart is broken. In the anguish of despair, she exclaims, " They have taken away the Lord, and we know not where they have laid him." Mary little thought how near to her stood that very Master, whose death she mourned. He was there to console and to cheer her. No sooner had the supposed gardener uttered the word, " Mary," with all the benign emphasis of expres- sion with which he was wont to address her, than she recognised his well-known voice, and flew to embrace his feet. Thus do weeping believers, or heart-broken penitents, often find, when all seems darkness and despair, that Jesus is near, and about to reveal himself to their troubled souls. He loves to find us weeping. It is a state indicative of our penitence, and expressive of our desire for his con- soling grace. It is in the vale of humility that our Lord seems to abide. There he would have us seek him. It is when, like Mary, we are weeping in the garden, at the cross, or around the tomb, that Jesus draws near, to speak a comforting word to our souls. Oh, let us welcome afflictions, if they do but bring us near to him. It is like heaven, to behold his countenance, and to hear his voice. When, borne down with the burden of sorrow, we go to some lonely spot to give vent, in prayer, to these sorrows, sweet is the surprise to our souls, to find there Him, of whom it is said, " He hath borne our griefs, and carried our sorrows." Prayer. — How comforting, Lord, is thypresence It makes afflictions light and easy to be borne. Nay it enables us even to " glory in tribulations." But when thou withdrawest thy presence — when, by our 136 BOOK FOR THE SA.BBATH. sins, we create a distance between thee and our souls, how heavy are our spirits ! Nothing then can impart comfort or satisfaction. To a heart that has once felt thy love, it is not in the power of sublunary ob- jects to afford substantial bliss. But, O Lord, though our sins have separated between thee and us, yet when we return with weeping, thou art ever ready to 'meet us, and to "restore to us the joy of thy sal- vation." Thou dost even hasten to embrace us, and to bestow upon us anew the tokens of thy love. Thou lookest tenderly upon thy penitent children. When they seek thee sorrowing, thou art always near. Thy voice seems to say, " Be of good cheer; thy sins are forgiven thee." Blessed be thy name, gracious Sa- viour, that now thou art risen, and hast given us the assurance that thou wilt be with thy people, not only in their solitude, but where two or three of them are " gathered together in thy name." Oh, may our souls ever live beneath the light of thy countenance ! When we lose sight of thee, our Lord, may we go weeping till we find thee. Let our hearts never be at rest v/hen thou art absent. Let it not be in the power of any creature to separate us from thy love. Reign supreme in our affections, and reign there for ever. Amen. MEDITATION IV. FRUITS OF HOLINESS. Herein is'iny Father glorified, that ye bear much fruit; so shall ye be my disciples, John xv. 8. God's glory is the great end of salvation. The whole plan tends to illustrate the wisdom, power, goodness, justice, and mercy of God. Christians should be specimens of the Divine workmanship. If the change which grt»ce has wrought in them, be FRUITS OF HOLINESS. 137 not strikingly manifest, God is dishonoured, and the gospel despised. After all that God the Father has done in sending his Son, and Christ the Son has done in dying for us, if we, who profess to be redeemed, do not exhibit unequivocal evidence of the power and reality of rehgion, our conduct must bring reproach on our profession. But if, on the contrary, all men are obliged to confess the power of God in our conversion, and the purity of the gospel in our lives, we then glorify Him who is " the author and the finisher of our faith." The more exuberant and healthful the fruits, the more excel- lent is the tree. If after we have borne only "fruit unto death," we begin to show the " fruit which is unto hohness," men will be obliged to acknowledge in us the grace of God. Our light will then so shine, that others may be led also to glorify our Father. Then w^e may boldly announce ourselves the disciples of Jesus, and fear no charge of hypo- crisy or inconsistency. It will be evident that we have been with Jesus, and that we bear somewhat of his image. Our usefulness will be extended, our hope become confirmed, and our zeal burn with a steady and increasing flame. God v/ill then acknowledge us as his, and will at last receive us with the welcome, " Well done, good and faithful servants." Prayer.— Grant, O merciful God, unto thy ser- vants, the grace of thy Holy Spirit, to enable us to live to thy glory. May the same power which brought us " out of darkness into thy marvellous light," assist us to " walk in the light, as thou art in the light." The eyes of the world, we know, are fixed upon us; yea, 138 BOOK FOR THE SABBATH. we are watched by angels, by devils, and by men. Our spiritual enemies stand ready to triumph in ourdown- fal. Every artifice of Satan is employed to acccom- plish it. Wicked men would gladly find in our con- duct an argument against thy cause. But, O Lord, " hold thou us up, and we are safe." Our trust is in thy grace alone. We have no ability to secure or to advance our own spiritual interests. To thee we cling as to •* the strength of our heart." Never for one moment forsake us. We mourn that our life has been thus far so poor a testimony to the power of thy gospel. We are humbled in the dust at the recol- lection of our sins. Oh, how often have we dis- honoured thee ! But, heavenly Father, let us now cast off the works of darkness, and put on the armour of light. Let us henceforth exhibit the fruits of holi- ness ; yea, let us bear much fruit. May we be en- abled to gain one victory after another, until every sin shall be overcome, and every gospel grace shall adorn our souls. Oh, make us " holy, as thou art holy." All this we entreat for Jesus' sake. Amen. MEDITATION V. RISEN WITH CHRIST. If ye then be risen with Chrif^t, seek those things which are abo'^e, where Christ sitteth on the riglit hand of God, Cot. lii. 1. Risen with Christ ! What can be the meaning of the sacred penman ? How are Christians risen with Christ? It is evident that the language is highly figurative. " Ye are risen with him," says the apostle in the twelfth verse of the preceding chapter, " through the faith of the operation of God, who hath raised him from the dead." Our faith, then wrought in us by the power of God, RISEN WITH CHRIST. 139 disconnects our souls in a sense from " things seen," and introduces us to " things not seen." We leave behind us as motives and as principal means of enjoyment, the things of earth, and we walk by the light of things celestial. This is our resurrection, whereby we are likened to our glorious Lord, who came forth from the darkness of the grave, and ascended above. Having thus risen with Christ, we must, of course, direct our vision to him, and to the scenes with which he is sur- rounded. We must " seek those things which are above, where Christ sitteth on the right hand of God," Our deepest interest should be concen- trated on heaven. There dwells He whom our soul loveth — our Father, Redeemer, and Sanctifier. There is the congregation of angels, and the spirits of the just made perfect ; all sinless, and dwelling in a region that is pure. Why, then, should we be enamoured of earth } Why fear to cross death's dark vale .'' " Oh I if my Lord would come and meet, My soul would stretch her wings in haste ; Fly fearless through death's ii'on gate, Nor feel the terrors as she j)ass'd." Prayer. — We acknowledge with shame and con- trition, O Lord, that our affections have been " earthly and sensual." So weak, for the most part, has been our faith, that we have seldom had a dis- tinct and impressive view of '' the invisible things of God." We have hence been criminally influenced by carnal hopes and pleasures. Alas! we have not lived as those should live who profess to be " crucified to tlie world" — to have '"' risen with Christ." Helpns truly to repent of our earthly mindednessj and oh, im- 140 BOOK FOR THE SABBATH. part fo us that faith which " worketh by love, puri- fieth the heart, and overcometh the world." Turn away our eyes, O Lord, from beholding vanity. Let us henceforth " rise to newness of life." Separating our thoughts from this vain world, enable us to " seek those things which are above, where Christ sitteth on the right hand of God." Blessed Jesus ! one glimpse of thine ineffable glory shall draw our affections from all that is bright and attractive on earth. Disclose thyself then to our view ; give us elevating conceptions of the heavenly state; that henceforth we may be dead to the world, and that our " life may be hid with Christ in God." MEDITATION VI. ALL VANITY. Then I looked on all the works that ray hands had wrought, and on the labour that I had laboured to do : and, be- hold, all was vanity and vexation of spirit, and there was no profit under the sun, Eccl. ii. 11. The author of the book of Ecclesiastes gives us his experience of the unsatisfying^ nature of all worldly honours and pleasures. Every thing that could please the eye, charm the ear, gratify the taste, or amuse and enrich the mind, was by him sought and enjoyed. The whole circle of earth's pleasures was tested. But in the end all was pro- nounced " vanity and vexation of spirit." The disappointment results from the very nature of the soul. Its capacity being illimitable, no finite enjoy- ment can fully meet its enlarged desires. Nothing but a_ faithful discharge of duty, and the approving emile of God, can make the seal happv. Give it ALL VANITY. 141 what you will, gratify every earthly wish, it will still be wretched if it be without God. All below is vanity. The consideration that worldly good must so soon be relinquished, is of itself enough to cast a shade over its enjoyment. The heart must feel that there is nothing permanent here. *'Life is but a vapour." All earth-born pleasures are transitory. Death withers every flower that blooms. Man is humed to the tomb, and then forgotten. If, then, aU below be stamped with vanity, oh, let us seek our all in God ! Let us relinquish in desire what we have been accustomed so much to value ; that the soul may start anew in the race for a prize worthy of her struggles, and which, when obtained, will amply reward her toils. Let us fix our eye on the *' crown of glory which fadeth not away." Let us deliberately renounce this vain world, and take God for our only and all-sufficient portion. Whether on earth we are known or unknown, honoured or despised, this one thing let us seek after — to secure the favour of God, to enjoy his presence, and at last to inherit his glorious kingdom. Prayer. — Unsatisfying, O Lord our God, as the world is, still a strange infatuation exists within our hearts, which leads us to covet its distinctions and its pleasures. So far as thou hast permitted us to test its power to produce happiness, we have been invariably disappointed. We have found it to be " vanity and vexation of spirit." lis sweetest pleasures have turned bitter in the enjoyment. Its loveliest scenery cannot charm us apart from thee ; and its honours, so far as obtained, tiave proved but empty bubbles. Yet why, O Lord, do we still hanker after these vain 142 BOOK FOR THE SABBATH. delights ? Why do we not learn to appreciate them truly ? Come thou into our souls with all thy ful- ness, and then will our hearts quickly bid adieu to them. Thou knowest that we are never satisfied, never happy, when we are not living to thee, and holding sweet communion with thee. Thou knowest how weary is the soul, though surrounded with earthly good, if thou art not with us, or if we have failed to place thee first in our affection. We return to thee, our rest. We fly to thee, our God, once more ; and do thou, our heavenly Father, return unto us, and dwell in us for ever, for Jesus' sake. Amen. MEDITATION VII. THE INVITATION. Come unto me, all ye that labour and are heavy laden, and I will give you rest. Matt. ix. 28. Who is there to whom this invitation is not applicable ? How few can be found who do not " labour for that which satisfieth not," or who do not at times feel the burden of a guilty conscience } But there is a class for whom the kind, compas- sionate Saviour especially intended it. There are hearts subdued and softened by Divine grace, which are yet stiU enveloped in darkness, and oppressed with an inward weight of sorrow. They are personified in the " bruised reed and the smoking flax." From some inscrutable causes, traceable possibly to their physical constitution, they go mourning as in sackcloth, considering that the promises — those well-springs of consolation — are not written for them. " Oh, ye aftiicted, tossed THE INVITATION. 143 with tempest, and not comforted," listen to the sweet inviting voice of the Saviour, " Come unto me, all ye that labour and are heavy laden, and I will give you rest." Is not this language suited to such as ye are } Can ye not venture to ap- proach, and touch by faith "the hem of his garment }" Heavy as may be the load of guilt on the soul, do ye not remember that " the blood of Jesus Christ cleanseth from all sin ?" Dark as your path may be, do ye not know, that " he is the Light of life .?" High as the waves may rise, and loud as the winds may roar, does he not address your trembling soul, and say, " It is I, be not afraid?" He says, "I will give you rest." Thousands have ventured on this promise, and found the peace which they sought. " Go thou and do hkewise." Let not unbelief — so dishonour- ing to Jesus — hold you back any longer. You have not to " ascend up into heaven to bring Christ down, nor to descend into the grave to bring him up again from the dead. His word is nigh thee ;" yea, he himself is nigh unto thee. It is only to " believe in thy heart " the word which he has spoken, and light shall break in upon thy soul. Haste, then, at the call of Jesus. Seek rest for thy troubled spirit no where else ; for it is to be found in him alone. Prayer. — Why, Lord, are these hearts so slow to believe thy word, so reluctant to appropriate it ? From the realms of light and glory thou didst come, veiling thy Divinity in a fleshly form, suffering every extremity of pain and grief, yea, even death itself, to redeem us, and yet we are tempted to entertain a guilty distrust of thee. We feel as if all tins coi:ld 144 BOOK FOR THE SABBATH, not have been done and suffered for us. But, Lord, we know thy word maketh no exceptions. It hath not singled us out, and said, Thy blood was not shed for us, thy promises were not for our comfort. Oh no ; blessed be thy name, the sacrifice on Calvary was for sinners. The voice of invitation is to all who feel their sins. It is the " weary and heavy laden" whom thou hast invited to thy bosom. Why, then, may we not come ? Weighed down with griefs and sorrows, we surely need the rest which thy pardon- ing mercy alone can confer. Unworthy as we are, we would venture to thy feet. Oh, take away that unbehef which has been so long the barrier between thee and our souls. May we look out of ourselves — where all is so dark — and fix our gaze upon the cross, where all is radiant with the light of hope. MEDITATION VIII. ALL FOR THE BEST. And we know that all things work together for good to them that love God, to them who are the called according to his purpose, Rom. viii. 28. The believer, when under the hidings of God's face, or when smarting under the rod of temporal distress, is often ready to say, " All these things are against me." Owing to the weakness of his faith, he concludes that " God has forgotten him." He forgets that " whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth ;" that his Lord once said, " In the world ye stiall have tribulation." To sink down under troubles, and conclude that there is no relief for us, is to distrust our Father's care, and to doubt his ever- lasting love it may not seem good to God, who ALL FOR THE BEST. 145 orders each event of our lives, to grant us the prosperity which we naturally desire. He may discover in us so much remaining depravity, developed in the forms of pride, sensuality, or self- seeking, as to make it necessary to visit us with the rod of correction. When that rod is intended to extirpate these sins, should we not be prepared to kiss it ? Is it not designed to wean us from the world, and to drive us more closely to the bosom of eternal love? "All things" — including of course these very trials — will " work together for good." Are we sick and suffering in body ? Let us not despair ; the affliction shall work for our good. Rehef will come in due time ; or ir the sickness " be unto death," God can make it conducive to a calm or triumphant departure. Doubt not that his mercy is in it. Art thou poor, and apprehensive that thy wants may not be sup- plied } Oh, trust in thy Father's care, who will " withhold no good thing from them that walk uprightly." Do enemies beset thy path .'' God can change the bitterest of them into friends, or can defend and deliver thee. And what though all these afflictions press upon the soul at once, even then the promise is not nullified ; it is onlv made the more precious. But remember, that when heaven is attained, these sorrows will be felt no more for ever. Prayer. — How precious, O God, are thy promises ! They apply to Us, thy sinful and suffering children, under all circumstances. Thou hast declared, that of chastisement all of us must be partakers ; that the way to thine abode is rough and thorny. Why, then, o 146 BOOK FOR THE SABBATH. should we fear to walk in it ? Why wish to tread a smooth and easy path ? Our sufferings, we acknow- ledge, are caused by our sins. Instead of hating and suppressing, we liave cherished them. Yes, we have known tiieni to be offensive to thy pure eyes, and yet we have committed and re-committed them, Shouldst thou, O Lord, afflict us still more heavily ; shouldst thou embitter our whole life with aggra- vated suffering, and then cast us into hell ; it would be but the just reward of our rebellion. But, gracious Father, we come to plead for forgiveness through Jesus Christ. Oh, for his sake, pardon us, and per- mit us to take hold of the promises, and call them ours. Thou hast said that " all things shall work together for good to them that love God." Grant that we may love thee, and have the evidences of that love, by " keeping thy commandments." Then may we " glory even in tribulations." Then, whatever be our earthiy lot, joyous or sad, one sweet promise shall gild the darkest hours of our existence. We shall be cheered by the thought that all things are working together for our good ; and when we have done and suffered thy will on earth, we shall be ad- mitted to thy glory, to see thy face, and to sing thy praises for ever. Amen. MEDITATION IX. THE HEART OF UNBELIEF. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God, Heb. ill. 12. The unbelief of the ancient Israelites is a beacon to all succeeding generations. For whilst Jehovah, by a miraculous symbol, was guiding them through the desert, feeding them also by miracle, and show- ing himself amidst the most sublime and over- THE HEART OF UNBELIEF. 147 powering visions, they were ever and anon for- saking him and turning to the worship of idols. Their conduct, however, is but an illustration of the wickedness of human nature generally. There was in them " an evil heart." This fully explains their conduct. But the same evil heart exists in vs. The people of God, but partially sanctified, see and feel this secret depravity. It is the fruitful source of all their mi.sery. It fosters unbehef, a sin upon which God looks with peculiar abhorrence. Oh, this hateful unbelief! What Christian does not mourn over it, as the great barrier between God and the soul } Unbelief leads us to doubt some- times even the existence of God. It is this which weakens our confidence in the precious truths of ••evelation. It is this which represents earth's pleasures as substantial, and heaven but as a fanci- ful vision. How does it paralyze every spiritual efibrt ! How does it quench every spark of zeal, and drive us to a melancholy distance from God ! Let us then take heed, lest this unbelief be found in us. Oh, let us cultivate a strong confidence in God ! Let us live near the cross, and be much in the study of his word. Daily let us resort to the Saviour with the petitions, '* Lord, increase our faith ;" " Help, Lord, our unbelief." Since faith is the gift of God, let us earnestly wrestle for it. The more faith we have, the nearer shall we live to God. Unbelief drives us from him, but faith draws us to his arms. Prayer. — We would bring these unbelieving hearts to thee, O God, and beseech thee, through Jesus Christ, to contirm our faith. Oh that we could have 148 BOOK FOR THE SABBATH. and retain a deep impression of thy perpetual pre- ence ! We would fain act under tlie constant belief that ** thou God seest us." We desire that measure of faith which shall recognise thy presence in every created object, and thy direct agency in every event of our lives. Help us to believe unwaveringly in thy holy word, and to rely implicitly on all thy promises. Let not the adversary beget in us distrust of thy providence, nor a doubt of thy sacred truth. May we receive all, however mysterious ; and cast our souls upon thy testimonies. May we take hold of Christ as the sure, the only foundation ; and let no influence of Satan, no secret depravity of the heart, shake our hope and trust in the gracious Mediator. Lord Jesus, increase our faith. Let us take thee as thou art offered in the gospel, to be our Prophet, our Priest, and our King. Yea, we do now commit the keeping of our souls to thee. Weak indeed is our faith, yet it is enough — blessed be thy name ! — to enable us sincerely to do this. O, root out from these hearts every unbelieving thought. Enthrone thyself within, and subdue our will to the obedience of the faith; and when faith is no more needed, may we see thee without a cloud to darken our vision, and dwell in thy redeeming love for ever. MEDITATION X. TIME PRECIOUS. Redeeming the time, because the days are evil, Eph. v. 6l. Chuistians reflect, with sorrow and self-upbraid- ing-, on the unprofitable and sinful manner in which much of their lives has been spent. Before the grace of God was revealed in us, how were our days and nights given to vanity ! And even since we profess to be swayed by higher principles, how have we net'^lected or misimproved many of our TIME PRECIOUS. 149 opportunities for doins^ or for obtaining good! "What progress in holiness might we have made, had we appHed as frequently and as fervently to the throne of grace as we might have done ! How much of Divine truth might we have learned, had we studied, as diligently and prayerfully as we might have done, the sacred record ! How many souls might have been instj-ucted, warned, and possibly saved, had we been as faithful as we ought to have been, in using the influence over others which Pro- vidence has given to us ! Alas ! we must acknow- ledge, that in all things we have come short. Our days have been days of evil. How can we look back upon the past without shame and contrition ? Much precious time has been lost. Yes, it is gone, never to return. The opportunities for usefulness which have been lost, are lost for ever. There is only one way in which time can be redeemed. It is, by seizing the present moments, and consecrating them all to God. It is bv beginning at once, and in good earnest, to labour for the salv^ation of souls. In this way alone can we redeem the tim^e. Prayer. — O God, we mourn over time lost, yea, murdered, in sinful pleasures or in guihy indolence. We have been, for the most part, only *' cumbering the ground;" and justly might we have been cut down, and made the monuments of thy severe dis- pleasure. But oh, for the sake of thy dear Son, spare us a little longer. ** Hide thy face from our sins, and blot out all our iniquities." Let not our past unfaith- fulness provoke thee to destroy us. Give us grace, that we may commence anew thy service, and con- secrate every power we possess to the great work of salvation. We renewedly give ourselves aw ay to thee, o3 150 BOOK FOR THE SABBATH. O Lord. May what remains of life be devoted to thy service. Show us what thou wouldst have us to do. Make the path of duty plain before our face. Let thy holy providence open before us fields of usefulness, and thy grace dispose us and enable us to enter ihem, and faithfully to labour until thou shalt call us to our account ; and then acknowledging ourselves but " unprofitable servants," we will hope for thine ap- proval, and for an admission to the joys of thy king- dom, solely for the sake of Jesus our Saviour, Amen. MEDITATION XL GRATITUDE. Bless the Lord, O my soul ; and forget not all his benefits, Psalm ciii. 2. There is no duty more delightful than that of praise. The Psalms of David are replete with it. His devotions ofttimes consisted wholly in it. At one time, he breaks forth in the ecstatic language, "O give thanks unto the Lord ; call upon his name : make known his deeds among the people. Sing unto him, sing psalms unto him : talk ye of all his won- drous works," Ps. cv. 1 , 2. At another he calls upon edl creation, animate and inanimate, to assist him in praising Jehovah's great and glorious name ; and concludes by saying, " Let every thing that hath breath praise the Lord," Ps. cl. 6. But how seldom do we imitate this pious bard in his holy w^ork ! Alas, we live not, I fear, as near to the mercy-seat as he did, nor do we breathe so much of the atmosphere of heaven. Else why have our devotions so much of the slavish, and so little of the filial spirit in them ? Were a kind earthly parent to be hourly GRATITUDE. 151 bringing us new tokens of his favour, should we not express our gratitude for such favours ? Whv then are we not found praising our heavenly Father, " who daily loadeth us with benefits," and "who giveth us richly all things to enjoy?" Oh, the very exuberance and constancy of his gifts seem, in some instances, to harden the heart. Ungrateful man ! Often do days and weeks pass away marked by this guilty forgetfulness. And is it possible, that we can forget that Being " in whom we live and move," whose hand is open to satisfy our every reasonable desire, and to whose protecting care we owe our safety ? Above all, can we forget the love which he has bestowed upon us, in giving his dear Son to die for our sins ; or the compassion which that Saviour has manifested in dying to re- deem us } Never, never let us forget these infinite favours. Let us pour forth our praises unceasingly to God and to the Lamb. Let us adopt the language of David, and sing, " Bless the Lord, O our souls, and forget not all his benefits." Let us ask our- selves, morning, noon, and night, at the close of the week, month, or year, what common and special favours we have received ; and whilst we humble ourselves for our sins, let us, in exalted strains, praise the Lord for his unmerited mercies. Prayer. — O Lord God, we have been prone to overlook the innumerable favours wherewith thou hast daily crowned our lives. It is " in thee that we live and move." Not the exertion of a muscle can be made without thee. Why then have we not habi- tually recognized thy upholding hand in the conti- nuance of our forfeited lives ? Oh, pardon thy servants for this ; and let us hereafter cease not to praise thee, 152 BOOK FOR THE SA.BBATH. " in whose hand our breath is, and whose are all our ways." Thou dost also provide us with food and raiment. All nature is a vast store-house for the supply of our wants. And yet too seldom have we eaten our " bread with gladness and singleness of heart." Through what troubles hast thou carried us! From what billows of adversity hast thou rescued us! In what perils hast thou guarded us ! Ten thousand thousand mercies have fallen around our paths ; and, above all, and as if to crown all, thou hast given thine only-begotten Son, and hast sweetly constrained us to accept of salvation. Thou hast been our guide through all our weary pilgrimage. In darkness thou hast been our light ; in sorrow our consolation ; in despondency our only trust and stay. And shall we forget all these benefits ? Shall we, in view of them, refuse to praise thee ? Oh ! forgive our past ingrati- tude. Touch these cold, unfeeling hearts with thy grace ; soften them into penitence ; and awake in them a permanent feeling of gratitude and love; for the sake of our Advocate and Redeemer. Amen. MEDITATION XII. THE PROMISED SPIRIT. But if I depart I will send him [the Comforter] unto you, John xvi. 7. How consolatory is the language of our Lord to his desponding- disciples ! He had intimated to them the necessity of his departure. The crisis had come when he must " lay down his life for his sheep," and go to possess his mediatorial throne in heaven. But they were overwhelmed at the thought of losing their compassionate Master. They had entertained sanguine expectations as to THE PROMISED SPIRIT. 153 an earthly kingdom, and they had supposed that its honours and distinctions would naturally fall to themselves. They had, however, a still deeper source of sorrow. They dearly loved their Lord ; nay more, they adored him as "God manifest in the flesh." And must they now part with him ? The thought is agony. But Jesus had a word of consolation suited to their feehngs. He speaks of the expediency of his departure, in view of the completion of his great work, which includes the descent of the Spirit, as well as the sacrifice on the cross. " If I depart," says Jesus, " I wiU send him unto you." And soon this blessed Comforter came, according to promise, to assuage their grief, to inspire them with heavenly gifts, to fill them with holy boldness, to pour hght into their minds, and to sustain them under all their labours and persecutions. Still does the same Divine Agent dwell with the people of God. Yes, though with our bodily eyes we no longer see Jesus, yet does the Spirit " receive of Christ's, and show it unto us." It is through the Holy Spirit that we catch an occasional glimpse of Immanuel's glory. When, at times, our strength has failed, and deep depres- sion has seized upon us, have we not, by the Holy Comforter, been lifted up, and restored to the hght of God's countenance } The Holy Spirit dwells in us, if we are the children of God. "Your body is the temple of the Holy Ghost," 1 Cor. vi. 19. And does this heavenly Guest indeed dwell in such polluted hearts as ours } How careful then should we be, lest, by pride or some hateful lust, we grieve him away ! Let us, with holy jealousy, watch against any rival which may come to dispute with him 154 BOOK FOR THE SABBATH. the possession of our hearts. Let us remember the exhortation, " Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption," Eph. iv. 30. Prayer. — O Divine Spirit, promised by the Sa- viour, and given through his intercession, come, dwell in these polluted hearts, to subdue and to sanctify them. The heavens have received our Lord, but thou hast come to reveal him to our faith. Glorify him; receiving of his, and showing it unto us. Earnestly we desire to know more of Immanuel ; we would be enraptured with his beauties. We long to see him clothed in that resplendent glory which irradiated him on the mount of transfiguration. But if that be too blissful a revelation for such unworthy sinners; at least show him unto us, bowed beneath his suffer- ings, and enable us to w^eep over sin, the cause of all those sufferings. Blessed Comforter, take possession of us, and dwell in our hearts for ever. We would be thy consecrated temples. Expel, we beseech thee, every polluting image ; purify every unhallowed af- fection ; and, by thy grace, make us a fit residence for thyself. We would be wholly sanctified ; for only then shall we be supremely blessed. Pardon the many sins whereby we have so often grieved thee, and may we henceforth be vesselsof honour, purified by thy indwelling, for the Master's use. Grant this, O Lord, for Jesus' sake. Amen. MEDITATION XIII. THE LOVE OF CHRIST. For the love of Christ constraineth us, 2 Cor. v. 14. The love of Christ ! What a motive to one who has felt its constraining influence ! Can we say THE LOVE OF CHRIST. 155 that we have not only expenenced the love of Christ to us, but have felt in return the outgoings of love to our blessed Saviour ? The apostle Peter could appeal ingenuously to his Lord, and say, " Thou knowest all things ; thou knowest that I love thee," John xxi. 17. Impelled by this love, he went forth boldly proclaiming the gospel, and enduring cheerfully, for Christ's sake, persecution and death. Paul also was constrained by it to offer himself a living sacrifice unto God. It bore him above all his trials. It was the fountain of his joy, and the impulse of his zeal. Let us inquire, then, how much influence this love of Christ has had over us ? Has it led us to practice self-denial for Jesus' sake ? Has it fed the flame of our devo- tions ? Has it been the secret spring of our charities ? Do we daily go up to Calvary, and study our obligations at the foot of the cross } See on that cross the adorable Saviour ! Behold him, who is the equal of the Father, stretched in bleeding agony — expiring under an inconceivable weight of sorrow, to redeem us wretched, guilty men ! All this he does to rescue us from sin and from hell, to create us " heirs of God," and to purchase for us " an inheritance that is incorruptible." And what have we ever done for him } Let us weep, that we have made such returns of ingratitude and sin. Let us renew our vows at the foot of the cross. Oh, let us go forth to our work with increased dih- gence. Short may be the time that is left us to labour for our Lord. Soon may we be called to our account. Be it ours, to say with Paul, " Whether we live, we live unto the Lord ; and whether we 156 BOOK FOR THE SABBATH. die, we die unto the Lord : whether we live there- fore, or die, we are the Lord's," Rom. xiv. 8. Prayer. — O our adorable Saviour, when we reflect on thy matchless love, which led thee first to pity us, then to come into this polluted world to redeem us ; when we think of all which thou hast done and suf- fered for us sinful worms, we are lost in wonder, and we cannot find language to express our obligations. But oh, what poor returns have we made for all this love and compassion! well might we hide our faces in the dust ; nor, but for thy mercy, could we venture to look up to thee, whom we have " crucified afresh." *Twas not enough that the sins of our unregenerate state were laid upon thee ; we have added to that oppressive load, by sinning against love and mercy ; dying love and boundless mercy. Yet doth thy love, Oour Saviour, overtop allthese mountains of iniquity. It says, "Thy sins, which are many, are all forgiven thee." Let this love reach and melt our obdurate hearts. Let it constrain us to " live, not to ourselves," but to thee, " who hast died for us and risen again ;" and whilst the children of this world are labouring to aggrandize themselves, may we be absorbed in the work of glorifying our Master : for us to live may it be C hrist. When we can no loiiger glorify thee on earth, then, O our Saviour, let us have a place in that bright world where love (that grace which outlives faith and hope) shall endure for ever. MEDITATION XIV. THE CONTRAST. There be many that say, Who will show us any good ? Lord, lift thou up the light of thy countenance upon us, Fs. iv. 6. How unsatisfying is all sublunary good ! Such must be the exclamation of everv honest heart. THE CONTRAST. 157 Yet should we infer, from the eagerness and un- tiring diligence with which worldly pleasure is pur- sued, that it must bring to its possessor entire satisfaction. But do the votaries of the world find the good which their imaginations had pictured } Is there no disappointment, no drawback in their bhss ? Does not the soul secretly ask, if this is all ? Uo they not exclaim, under their disappoint- ment. " Who will show us any good ?" O ye worldlings, ye sensual, grovelling souls, do ye not know that ye were made for the enjoyment of higher and purer bliss ? Do ye not reflect that your im- mortal nature can never be satisfied with the good which ye are pursuing ? Go to the Christian, and learn where the true source of happiness lies. He has a joy that is unspeakable. It consists in the light of God's countenance. His prayer is, " Lord, lift upon us the light of thy countenance." Such bliss cannot be yours until, forsaking your " broken cisterns," you turn to " the fountain of living waters." The Psalmist declares, that the light of Jehovah's countenance affords to the believer more real joy, than does the increase of worldly substance to the avaiicious. Let us inquire, then, if this is the case with us *, if the light of God's countenance is desired more strongly than the influx of wealth and honour ? Is it our daily prayer, as we see others struggling for earthly gain, " Lord, lift upon ns the light of thy countenance ?" How beautiful the allusion ! As when, eifter a night of darkness, the dawning rays appear, chasing the gloom ; or, as when through the murky cload, spreading its thick folds around, the full- orbed sun is seen P 158 BOOK FOR THE SABBATH. bursting with its cheering light ; so, O God, let thy reviving smiles fall on our dark and troubled souls. Let us but enjoy the light of God's countenance, and we can sing in the absence of every other good. It is this which can cheer the abodes of poverty ; which can gild the darkest path of sorrow ; which can make the heaviest burdens seem light ; and which, when the vale of death is in view, can prove an undying lamp, to light the soul in triumph across it. Prayer. — O God, the Fountain of happiness, we rejoice that in Christ Jesus thou art reconciling the world unto thyself. Be thou reconciled, we beseech thee, to us. Let us approach thee with the confi- dence of children. No merits of our own have we to plead. Our holiest services are polluted. Oh, 'ook upon the face of thine Anointed, and for his sake look graciously upon us. Lord we have sinned in attempting to find our happiness in things below. Forsaking thee, " the Fountain of living waters," we have turned to " broken cisterns which can hold no water." Our supreme afiections ought ever to have been fixed on thyself. Then should our souls have found a satisfying portion. Thou hast taught us, by experience, the emptiness and vanity of this world's pleasures. When we have had the fullest measure of them, they have appeared most vain. Thou, O God, art the only satisfying portion of the soul. Separated from thee, or shut out from the light of thy countenance, we must be wretched. It is hell to be removed from thy presence, though surrounded by all that earth can give. It is heaven to enjoy thee, though bereft of all besides. Oh, then, '* lift upon us the light of thy countenance ;" grant us one sweet approving smile, that shall assure us of thy everlasting love, for Jesus' sake. Amen. THE REFUGE. 159 My Jesus, tbou hast taught This heart to love but thee ; The sweetest joys of earth are fraught With emptiness to me. If sorrow shades my eyes, It is when thou art fled ; Deep in the dust my spirit lies, And mourns its comforts dead. The world has lost its power To sooth this inward pain : To me it is a faded flower, That cannot bloom again. But when thy smile appears, To chase this gloom away ; How bursts my song, how sink my fears i My night is turned to day. Then, Lord, no more permit This heart from thee to rove ; Oh that I may for ever sit At thy dear feet, and love I MEDITATION XV. THE REFUGE. God is our refuge and strength, a very present help in trouble, Psalm xlvi. 1. " Man is born unto trouble, as the sparks fly- upward," Job V. 7. The world in which we dwell is but " a vale of tears." Sin has caused these tears to flow ; and every sinner must, sooner or later, pour in his contribution of personal grief, to swell the general tide of sorrows. The domestic circle must be invaded by the ruthless hand of death. Wealth may abound one day, to be succeeded by poverty the next ; or even if retained, may prove a source of anxiety and temptation to its possessor. 160 BOOK FOR THE SABBATH. In short, all must drink of the bitter cup. Is it not wise, then, to provide against the months that are now, or that are drawing nigh, when we are obliged to say, " we have no pleasure in them." Alas ! the poor sinner, who finds all his happiness in the things of earth, when these are gone, has nothing left. He has no shelter from the storm ; it must beat upon his naked head. But not so the Christian. He can say, under the severest afflictions, " God is my refuge and strength, a very present help in trouble." Oh, what an unspeak- able blessing to have an almighty support ! How calming to the soul in the dark hour of adversity, to be able to pour all its sorrows into the bosom of God ! When death has seemed to hover over us, to aim his shafts at us or ours, what sweet consolation have we found in God ! In " the secret place of the Most High," we have been able to dwell safely. When the world without has been covered with gloom, all has been sunshine within. When the power of the tempter has overwhelmed us, the arm of Jesus has lifted us up, and pointed out a way of escape. Whatever then are our trials, let us still trust in God. Away, ye dark, unbelieving thoughts ! " God is a present help ;" and " though he slay us, yet will we trust in him." His promise is — whatever is our situation — " My grace is suffi- cient for thee : for my strength is made perfect in weakness," 2 Cor. xii. 9. Prayer. — O God, it is the hour of darkness. •'Fearfulness and trembling have come upon us, and horror hath overwhelmed us." "V" hither can we look but unto thee ? What now can be <. ur support but thy PRAYER HINDERED. 161 precious promises ? Thou hast declared thyself to be " a refuge" to thy people ; their " present help in trouble." Often have thy servants experienced the truth of this comforting declaration. When trouble and sorrow, fear and anxiety, have taken hold upon them, they have fled to this sweet refuge. They have poured out their souls unto thee, and thou hast helped them in the time of their distress. Thou hast calmed their rising fears, and enabled them to resign every event into thy hands. What peace hath then per- vaded their souls ! Let thy merciful loving-kind- ness then visit us in this hour of our tribulation. Hide not thy face from us. " Put not thy servants away in anger." Oh, speak peace to our troubled spirits. Hide us under the shadow of thy wings " till these calamities be overpast." Strengthen our faith to take a firm hold of thy promises ; and let no vicissitudes of this life, no threatening dangers shake our confidence in thee, or in thy declarations, for the sake of Jesus Christ, our hope and our Redeemer. Amen. MEDITATION XVI. PRAYER HINDERED. "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts, James iv. 3. It is important to investigate the spirit with which we pray, as well as to inquire into the sub- ject-matter of our petitions. We may pray ear- nestly, and for things in themselves lawful ; but the motive which actuates to the duty may be wrong. We may ask for health ; not that when received it may be devoted to God, but that we may be en- abled more perfectly to enjoy our earthly pleasures. We may ask for temporal prosperity in general, p 2 162 BOOK FOR THE SABBATH. simply because we naturally shrink from suffering, and covet enjoyment. We may even pray for more of the sensible joys of religion, because of the mere pleasurable excitement which accompa- nies them. Alas ! our prayers are too often exclu- sively selfish. The glory of God has but little to do with them. Not seldom do we mutter over a form, whilst the heart is wandering and cold. When we have finished we scarcely know for what we have been praying, nor reflect on the dread majesty of the Being whom we have ad- dressed. The sins of our holy things are not the least of our transgressions. How offensive in the sight of Heaven must have been many of our prayers ! Truly we need not wonder, that they are not oftener answered. " We ask and receive not, because we ask amiss." Oh for more of the spirit of prayer ! Why do we not oftener avail ourselves of our precious privilege of coming to the mercy seat } May we not there disburden our souls ? May we not invoke the Divine presence to attend us on our pilgrimage } May we not draw upon his fulness, even " grace for grace }" Has he not said, " Draw nigh to God, and he will draw nigh to you ?" James iv, 8. Is not the mercy- seat always accessible } Hear his inviting voice : " Ask, and ye shall receive." Have we not also an Advocate with the Father," to present our prayers .'* Only let us ask aright, and the blessing shall be ours. Let our prayers be importunate — sincere — submissive — with faith in the promises — pre- ferred in the name of Jesus ; and above all, having reference to the glory of God, and we cannot doubt that God will hear and answer them. DIVINE GUIDANCE. 163 Prayep. — O Spirit of holiness, breathe into our souls the true feelings of devotion. It is thy merciful prerogative to help our infirmities. We are bowed down greatly. Our iniquities are so great that we cannot look up. Oh lead us to a believing view of the atoning Lamb. Let us feel him tobeour strength, and let us see in him our pardon and our righteous- ness. Often, alas! have we prayed with our lips, whilst our hearts have been far from God. The re- membrance of such prayers fills us with shame and confusion of face. Often, too, have we asked for blessings from motives which thou couldst not ap- prove ; and sometimes, we fear, even that we might " consume them on our lusts." O God, forgive us this great iniquity. Draw us once more to thee, and fill us with the spirit of supplication. Teach us how to pray, and what to pray for. Let us wrestle as did Jacob ; let us sigh and mourn as did Hannah ; let us repent and pray as did the publican. May we *' come boldly," yet humbly, " to the throne of grace, and obtain mercy, and find grace to help in time of need." May we have such frequent and such de- lightful communion with thee, that prayer shall be our daily bread ; that, like Enoch, we may walk with God. Amen. MEDITATION XVII. DIVINE GUIDANCE, Lord, what wilt thou have me to do ? Acts ix. 6. How often is the path of duty involved in ob- scurity, which nothing but light from heaven can dissipate ! But it is the believer's privilege to implore the God of all grace to point out to him the way in which he should go. As to practical religion, there is a general course or tenor of feel- ing and action which is comparatively plain. In 164 BOOK FOR THE SABBATH. all ordinary circumstances the word of God will, by its precepts and counsels, indicate the path of duty. " By taking heed thereto," we cannot go wrong. If, for example, we are tempted to dis- trust Providence, by an undue anxiety as to the supply of earthly good which we need ; we may learn, from our Saviour's declaration, to be no longer of "a doubtful mind," but to trust Him who clothes the grass of the field, and feeds the fowls of the air. Are we prone to anticipate evil of any kind } Let us remember, that the same authority says, " Sufficient unto the day is the evil thereof," Matt. vi. 34. Are we in doubt how we should feel towards one who has injured us, or who has forfeited our esteem? The clear response from the Bible is, " Charity hopeth all things," 1 Cor. xiii. 7. " Forgive every one his trespasses," Matt. vi. 15. "Heap coals of fire" — that is, tokens of love — " upon his head," Rom. xii. 20. But often with the believer there are seasons of deep perplexity and distressing anxiety as to what he shall do ; when he cannot so clearly discern the path in which he should tread: His way is often actually hedged up. Like the Israelites on the Egyptian side of the Red Sea, he seems completely environed with difficulties. Wliat now shall he do ? If he can do nothing else, he can, with Paul, give himself to prayer. " Lord, what wilt thou have me to do ?" should be his earnest cry. Yet let him understand, that this sense of dependence on God exempts him not from the obHgation to make every effort possible to know the path of duty, and to do the will of God. Every lawful means to understand the leadings of Providence DIVINE GUIDANCE. 165 must be resorted to ; and then prayer may be offered in the confident expectation that God will say to us, in a language intelligible to a pious heart, " This is the way, walk ye in it," Isa. xxx.21 . Prayer. — Lord, the petition which the subdued and broken-hearted Saul offered, " Lord, what wilt thou have me to do ?" thou didst quickly answer, in- structing him both what to do, and where to go. Art thou not equally ready to impart to us, thy servants, a knowledge of our path of duty ? We have consecrated to thee our souls and our bodies. Having vowed to be thine, we stand prepared to obey thy call, to labour for thy glory, when and where thou shalt see fit to employ us. We ask no higher honour than to be en- gaged, until our dying day, in advancing our blessed Redeemer's kingdom, and in promoting thy glorious designs on earth. Lord, in what way may we most effectually subserve this great object ? Where wouldst thou have us to go, and what wouldst thou have us to do ? In all that respects present duty, let us clearly understand thy will. Give us grace, O Lord, to dis- charge that duty. May we not stand, like the servants in the market-place, "all the day idle." May we not indulge in spiritual reverie as to future opportunities or more favourable circumstances ; but, looking around us upon the fields already white unto the harvest, may we at once enter upon our labours, and prove faithful even unto death. Help us to be watch- ful of the occasions of usefulness which thy provi- dence affords, and so to improve them as that, at last, we may be saluted with the welcome, " Well done, good and faithful servants." Enable us to do thy will, in the subjugation of our own evil nature, in bearing the cross, in " seeking not our own, but the things which are Jesus Christ's ;" and whilst labour- ing in the work of personal piety, may we be equally zealous in efforts to save from death the souls of our fellow men, for Jesus' sake. Amen. 166 BOOK FOR THE SABBATH. MEDITATION XVTII. THE SEARCHER OF HEARTS. For the Lord seeth not as man seeth, 1 Sam. xvi. 7. In our judgment of men we are very often de- ceived. Being able to look only on the outward appearance, we cannot always understand their principles and feelings. From seeing them in situations not calculated to develop their peculiar characters, we cannot say how they would act in different circumstances. But it is the prerogative of God to look on the heart. His eye searches deep into the soul. He knows perfectly everything that passes there ; and he can decide with certainty how a man wiU act in aU the circumstances in which he can be placed. Go where we may, and do what we may, that omniscient eye rests upon our heart, and perceives the incipient emotion and desire even be- fore they are known to ourselves. What a startling thought is this to the guilty bosom ! How would that bosom shrink and tremble, were that eye, in visible fire, to glare upon it at every step of its career ! But does it not really behold us in pubHc and in private ? Has it not followed us through life, and marked our every feeling? Oh that we could henceforth act under the sentiment, " Thou, God, seest me." When we are alone, let us remember, that really we are not alone ; that God is there. When the temper assails us in solitude, let us look up, and see the eye of God fixed upon us, and hear his voice calling us to resistance. When we offer in public or in private the prayer that savours of insincerity, let us remember that what may appear THE SEARCHER OF HEARTS. 167 as sincere devotion in the eyes of men, may be but the sacrifice of the wicked, which is "an abomina- tion to the Lord." Oh let us remember that God cannot be deceived, neither will he be mocked. Let us have " truth in the inward parts;" and be willing, as David was, to be searched even as to our thoughts ; so that, if there be any wicked way in us, God may lead us in the way everlasting. Prayer. — Omniscient God ! " Thou knowest our down-sitting and our up-rising, thou understandest our thought afar off." Notour outward conduct only, but the most secret feelings of our bosoms lie open to thine eye. Thou hast seen us in all our devious wanderings. We tremble to reflect on the many secret as well as open sins which thou hast marked against us. How evil have these hearts been, even when to human view our conduct may have been unblamable! O Lord, we are not to be "judged by man's judgment." "Man looketh on the outward appearance." We are to be weighed in thy balances. Thou requirest purity of heart. Thou canst not look upon sin but with abhorrence. Wherewithal, then, shall we come before thee? In the language of penitence would we exclaim, " Have mercy upon us, O Lord, according to thy loving-kindness : according unto the multitude of thy tender mercies blot out our transgressions. Wash us thoroughly from our iniquity and cleanse ns from our sin. Create in us a clean heart, O God ; and renew a right spirit within us." " Cleanse thou us from secret faults." Let us hence- forth live and act, " as seeing thee who art invisible." In all our plans — in all our private meditations — in every act of devotion, may a sense of thy presence overawe us. May we not seek to please men, but thee ; and may we ever act in compliance with our duty towards thee. May " integrity and uprightness 168 BOOK FOR THE SABBATH. preserve us ;" and may we be numbered among the " Israelites indeed, in whom there is no guile." This we implore for the sake of Jesus our Redeemer. Amen. MEDITATION XIX. PRAYER IN THE NAME OF JESUS. Hitherto have ye asked nothing in my name : ask, and ye shall receive, that your joy may be full, John xiv. 24. Blessed indeed were those disciples who sat at the Saviour's feet ! Did they want counsel ; he was at hand to furnish it. Did they need more know- ledge in relation to the kingdom of God ; he, their all-wise Master, was willing to impart it. Were they destitute of the comforts of life ; he, though apparently indiflferent to them himself, was ever ready to work a miracle to supply their neces- sities. On him they constantly leaned for support. From him they hoped for succour in all times of trouble. "What, then, could they do, if he should depart from them ? He tells them what they must do — they must pray. " Hitherto," says Jesus, ** have ye asked nothing in my name." Ye have looked directly to me. Now look to the Father through me as Mediator. My name is henceforth to be the precious passport to the mercy-seat. If ye make mention of my name in your supphcations, my Father will supply your wants. How con- solatory, how encouraging this promise ! Nor was it made to those disciples only. It was for all behevers. "Ask, and ye shall receive, that your joy may be full." Go, then, to the mercy -seat in the name of Jesus. Take it as the precious seal which PRAYER IN THE NAME OF JESUS. 169 God the Father will recognise, and thereby admit you to a participation of the blessings of his grace. Would you have the "joy unspeakable," and be filled with it ? Go, plead for it, in the name of Jesus. He ever lives as our Intercessor at the right hand of God ; and the feeble petitions which flow from our faltering tongues, if offered with faith in his name, shall be rendered acceptable through him, our Advocate and High Priest. " Let us, therefore, come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need," Heb. iv. 16. Prayer. — O most merciful Father, taught by thy only ^on to approach thee in supplication for spiritual blessings, we come in his name, and plead his merits as the only ground of acceptance. Vile and polluted, we are not worthy to direct our eyes upwards to thy mercy-seat. Jesus alone is worthy. He is the un- spotted Lamb; and his blood has flowed to give our souls access to thee. Receive our prayer, gracious God, for Jesus' sake; and grant our souls the bles- sings which we need. We would fain repent of every transgression ; and we long to feel the joys of par- doned sin. Ogive us repentance unto life; give us that faith which worketh by love, purifieth the heart, and overcometh the world. Bestow it, O Father, for it is thy gift. Under its influence, enable us to obtain the victory over every spiritual enemy. Oh for more love to thee ! Let it be the governing impulse in the discharge of every dufy. Give us also love to thy dear children. May thy people be our people. May their persons and their reputations be dear unto us. May we love thy kingdom. May its interests be uppermost in our affections and our labours. Gra- cious Father, implant in us every Christian grace. 170 BOOK FOR THE SABBATH. Let our joy be the joy of thy people. Let it be pure, spiritual, and full. Whilst others are rejoicing in the increase of their gains, or in the possession of sensual pleasure, may our happiness be kindled at a purer source ; may it come from the light of thy countenance, and the in-dwelling of thy Holy Spirit. We ask all in the name of Jesus. Amen. MEDITATION XX. Wilt thou not revive us again : that thy people may rejoice in thee ? Ps. Ixxxv. 6. When the Holy Spirit is poured upon believers* there is great joy among them. Whatever earthly comforts they may have valued or coveted, all seem to be forgotten in the joy which is connected with the revival of their Christian graces. When cold- ness and stupidity are upon the church, her mem- bers lose, in a great measure, their relish for Divine things. The world comes in like a flood, and they are more or less swept away on its powerful current. They become conformed criminally to its spirit and fashions. The light of the Divine countenance is withdrawn from them ; and impenitent sinners, emboldened in sin by their loose example, rush madly on in the road to death. How sad is such a state of spiritual declension ! How dishonouring to God ! How ruinous to the soul ! But God, who is rich in mercy, does not forsake his saints even though they, for a season, forsake him. For his own glory he will and does bring them to repentance. He bids them return from their backslidings. He fills them with shame and self- REVIVAL. 171 abhorrence in view of their sins. He renews within them the love which they breathed forth in ardent vows, when first they gave themselves to his service. Then do they again rejoice in God. The world once more loses its attraction. Communion with God is again realized and relished. The mercy-seat is frequented. The souls of sinners are viewed as precious. Then is offered " the effectual fervent prayer" which " availeth much." The hght of God's countenance is restored, and multitudes are brought into the kingdom of Christ. Who would not pray for such a glorious season .'' Who can be content to lie stupid and dead, far firom God and happiness, when such a change may be wrought by prayer ? Who can consent to fold his arms in idleness, to behold sinners dropping into perdition, God's name and cause dishonoured, and his own soul deprived of spiritual joy, when God is ready to revive his work, and to restore to his people the joy of his salvation ? Prayer. — O Lord, when first thy grace was re- vealed to us, how new, how strange, yet how delight- ful were the emotions ! Darkness fled, and the true light shined into our souls. The oppressive burden of sin was taken off. Our spirits walked unencum- bered, breathing the air, and enjoying the liberty of thy children. The days then flew away swiftly and happily, spent in delightful communion with thee, or in efforts to bring others to the knowledge of thy salvation. But, O merciful Father, a thousand vani- ties have courted our attention, and a thousand earthly cares engrossed our souls. Satan and our own evil hearts have combined to rob us of our peace, and our spiritual joys have fled. Thou hast 172 BOOK FOR THE SABBATH. made us to see and feel that we have " an evil heart of unbelief in departing from the living God." If we have thus wounded thy cause, or indirectly even been the means of injury to souls, may we be brought to realize our guilt, to repent of our backslidings; and, through thy boundless mercy, may we obtain forgiveness. " O Lord, revive thy work." For the sake of thy cause, for the glory of thy name, for the honour of thy truth, Lord, revive us. May we no longer be stumbling-blocks, nor bring a reproach upon that dear name by which we are called. May we engage heartily in efforts to promote the kingdom of our Lord. Oh let thy Holy Spirit come upon thy people ! Let great searchings of heart be experienced. Let the hypocrite be surprised, the stupid aroused, the sinner convicted, and the disconsolate comforted ; yea, "let thy kingdom come," for Jesus' sake. Amen. MEDITATION XXI. PURITY. How shall we that are dead to sin, live any longer therein ? Rom. vi. 2. To say that a believer is dead unto sin, is using strong language. Though not literally true, it im- plies much more than most Christians are willing to believe. Not the most holy can assert perfection. There still lives in the heart a depraved tendency, upon which Satan and the world are constantly acting to draw us away from God. But the sincere disciple of Jesus keeps a watchful eye upon this inward foe and these outward temptations. He stands girded by grace to resist these evil influences. He may be said, therefore, to be dead to the prac- tice or enjoyment of sin. He does not allow it even a parley. He holds it in utter detestation. PURITY. 173 and he has declared against it an exterminating warfare. When off his guard, sin and Satan may occasionally surprise him, and obtain a temporary advantage over him ; but he is still no less the enemy of sin : and he returns to the attack with redoubled energy. This is being dead unto sin. Who can say in sincerity, that such is his own con- dition .'' Are the enjoyments of the world, the haunts of pleasure, the delights of carnal indul- gence, all abandoned as objects unworthy of the heart's affections? Have they ceased habitually to influence us ? Is our " life hid with Christ in God ?" Is our ** conversation in heaven ?" False and un- founded is their claim to discipleship, who are eagerly pursuing this world ; searching it through and through for a little happiness. Hypocritical and vain is his hope who lives in sin, who allows his imagination to be polluted by it, his affections to be swayed by it, his desires to be governed by it. No ; it is the " pure in heart " alone, who •' shall see God." " Nothing that defileth " shall ever enter into the celestial city. Prayer. — O God, our most earnest prayer is to be freed from sin. We perceive it to be that *' abominable thing which thou hatest." It was sin which ruined our race. It was sin which crucified thy own dear Son. It is the source of all our misery. And yet are we daily chargeable with its commission. What shall we say unto thee, in view of our oft-repeated transgressions ? We would fall down before thy face, and exclaim with the publican, " God be merciful to me a sinner." But, O Lord, it is not forgiveness alone we seek ; our chief desire is that we may be thoroughly purified from the hateful influence of sin. q3 174 BOOK FOR THE SA.BBATH. Create our nature pure within. Eradicate the very principle of depravity. " Search us, O God, and see if there be any wicked way in us, and lead us in the way everlasting." By profession we have become *' dead unto sin." Our vows and resolutions are to contend against it under every form which it may assume. And thou knowest that we do abhor it; and that we abhor ourselves on account of it ; that we " delight in thy law after the inward man." O then, grant that we may be more and more purified by the indwelling of the Holy Spirit, until our bodies shall become temples hallowed by, and meet for his perpetual residence; and at last may we, through grace, reach that pure and glorious rest which no sin or sorrow can invade ; for Jesus' sake. Amen. MEDITATION XXII. CONDESCENDING MERCY. Come now, and let us reason together, saith the Lord : though your sins be as scarlet, they shall be as white as snow ; though they be red like crimson, they shall be as wool, Isaiah i. 18. What infinite condescension is it in the great Jehovah to hold intercourse with mortals ! But when it is considered that these mortals are rebels against his laws and government, the astonishment is heightened. He not only thus condescends, but he even entreats his wandering creatures to come back to his arms. He declares himself willing to reason with them. He is prepared to pardon all their transgressions, if they will but repent and seek his mercy. " But oh," says the conscience- smitten sinner, " how can God forgive me. ^ My sins are too great. There is none so vile. There is no guilt of such crimson dye as mine. There CONDESCENDIxNG iMERCY, 175 is in my case a peculiar ag-gravation." All this that thou sayest of the enormity of thy g-uilt may be true. But dost thou not add to thy sin, by denying the efficacy of the blood of Jesus ? Hast thou cal- culated the value of those drops which bedewed Gethsemane ? Hast thou measured the depth ot those woes which Jesus endured on the cross? "His blood," remember, " cleanseth from all sin." The Father hath " laid on " his holy Son " the iniquity of us all." Hence it is that we are so cordially invited to come and reason the case with him. Come, says he, show thy heavy account, present thy crimson guilt, and I will, for Jesus' sake, can- cel it all. The blood of the atoning Lamb is an all-sufficient equivalent. Only bow thy soul in the dust, confess thy aggravated sins, turn from them with all thy heart, and Jesus shall answer for thee at the bar of eternal justice. Prayer. — From thy exalted throne, God, thou hast stooped to notice and to pity us fallen creatures. Thou hast even put forth thy hand to reclaim us. Justly mightest thou have launched against us the fiery "bolts of thy indignation. Had no atoning Lamb been provided — no precious blood been spilt — no voice of mercy sounded in our ears, still wouldest thou have been " holy, just, and good;" we should then have been abandoned to the darkness which we chose, and which we loved. But, O thou compassionate Father, thou hadst from eternity designs of love and mercy. Thou didst provide redemption through thy Son Jesus Christ. Spurned as has been this gracious way of salvation, it is still offered to us. Thy lan- guage is, " Come now," sinner, '* and let us reason together." To this gracious invitation we respond ; 176 BOOK FOR THE SABBATH. Lord, we come. We come in our shame and guilt, to cast ourselves at thy feet, and acknowledge our- selves to be among the vilest of sinners. Our guilt is indeed of crimson dye ; but since thou hast pro- mised to cleanse it away, we venture in the name of the atoning Lamb to plead for thy mercy. O Lord, pardon. O Lord, purify. May the Holy Spirit seal our forgiveness, and take up his dwelling in our souls. May our repentance be deep and sincere. May our faith in the merits of Jesus be unwavering. May it work by love, and purify our hearts. Oh for inward purity ! Oh for the " clean heart," and the "right spirit I" MEDITATION XXIIl. POVERTY OF SPIRIT. Blessed are the poor in spirit : for theirs is the kingdom of heaven, Matt. v. 3. Poverty is almost always associated in our thoughts with misery. Yet are the poor often happier than the rich. If they possess fewer com- forts, they have also fewer cares, and fewer causes of vexation. But poverty of spirit is attended always with happiness, [t may be possessed by the rich or the poor. It implies that the soul is meek and lowly. It indicates the absence of vain glory. It says, "However pure in the eyes of others, in my own I am the vilest of the vile." No boasting of what it has done or felt, no high-sounding pretensions, rare experiences, or censorious judgment of others, characterize it. It is, in a good measure, emptied of self. It has no storehouse of good works. It lives daily, hourly, on the grace of God. With implicit trust it follows Jesus. When hungry POVERTY OF SPIRIT. 177 it asks him for food ; or when naked, asks him for clothing'. It resists not when attacked ; revenges not when injured; when abused, reviles not. It prays for its enemies. It is more anxious to approve itself to God, than to be approved of men. Its devotions are in retirement. It loves more the closet than the conspicuous assembly. Its holiest works are esteemed unworthy to appear before God. Its very tears it desires to have washed in the blood of Jesus. Grace, grace is its only hope ; and the cross its only boast. For such a spirit is the kingdom of heaven provided. Yes, in yonder bright regions — whatever may be its condition in this world — there are fitted up for it, mansions of rest, where it will enjoy God for ever, and sing without interruption the sweet songs of redemption; ascrib- ing all glory and honour to Him that sitteth on the throne, and to the Lamb for ever. Prayer. — O God, if in these hearts of ours, thy searching eyes discover the workings of pride, or the existence of self-righteousness, do thou in mercy eradicate them, and give us the meek and lowly heart. We are sensible that we cannot stand the test of thy scrutiny. Our depravity is constantly manifesiing itself even to our own eyes. In no form does it more frequently appear than in that of pride. And oh, how wretched is the heart of pride ! But when, through grace, we can lie low in our own esteem ; when we are enabled to keep down self, and exalt fhee, the Lord our God; then are we indeed liappy. Then does spiritual joy abound; and we are permitted to have a foretaste of the kingdom of heaven. O give us then such discoveries of thy character and of our own— let us see thy glory in such a light, that 178 BOOK FOR THE SA.BBATH. like Job, we shall " abhor ourselves, and repent in dust and ashes." It is poverty of spirit that we need. We would be " clothed with humility." Oh that we might, in this respect, be likened to our adorable Saviour! Sweet was the spirit which our Lord ex- hibited, when he washed his disciples' feet. May we be willing to wash the feet of the meanest of our brethren. " Esteeming others better than ourselves," and looking upon ourselves as most vile, may we " condescend to men of low degree," and always rather serve than be served. Thus, not only shall we have sweet peace within, but we shall give evi- dence of possessing the spirit of Him who " came not to be ministered unto, but to minister, and to give his life a ransom for many." And this we ask for Jesus' sake. Amen. MEDITATION XXIV. FIXED DESTINY. He that is righteous, let him be righteous still : and he that is holy, let him be holy still, Rev. xxii. 11. How solemn is the thought, that at death, not only will the soul meet its doom, but that doom will be irreversible. Then must we appear before our Judge without disguise. No time will then be allowed to dress the soul for the solemn scene. He that has " sowed to the flesh" will then reap his dread reward, in the condemnation to which the carnal mind is doomed. He that hath " sown to the Spirit," will then " reap life everlasting." The holy will exult in the approach of their Judge: the wicked, trembhng with horror, will " call upon the rocks and the mountains to fall upon them." Yes ; tlic true believer will rejoice that " his re- FIXED DESTINY. 179 demption " from sin "is drawing nigh." Weak as may have been the principle of hohness within him, he is sure that when his Saviour comes, it will be both increased and perpetuated. All will then be purity. No clouds will come between him and his adorable Redeemer. "What child of God can look at the happiness and purity of heaven, and not long to experience them ? What but sin embitters his life, and makes his pilgrimage a weary way ? Should he not, then, rejoice when this hateful and polluting thing shall be gone for ever ? Not only will he be " holy still;" but his holiness shall be augmenting in measure through eternity. But whilst the good man has reason to rejoice, the wicked may well be dismayed. Oh, what is his prospect ! " Filthy," and still more filthy, through eternity. His eternity must be not only wretched, but increasingly wretched. He will go on sinning and suffering for ever. In hell there will be no change but from bad to worse, and from suffering to still deeper anguish. Prayek. — Thanks be unto thy name, O God, that thou hast provided a heaven for the righteous. Not only hast thou prepared glorious mansions for their repose and happiness, but thou wilt make their souls meet to take possession of them. Thy Holy Spirit dwells in thy people, to purify them ; nor will he leave his work incomplete, but will carry it on to perfection. Grant, O most merciful Father, that we may possess those principles and feelings which shall fit us to enjoy " the rest which remaineth." May we be habitually in readiness for the coming of the Son of man. Since that event will only make the holy more holy, and the sinful more corrupt and ISO BOOK FOR THE SABBATH. hopeless ; grant that we may be daily rising in pu- rity, and becoming more and more assimilated to the likeness of God. " When Christ, who is our life, shall appear, may we also appear with him in glory." Let not the world, nor any thing that ap- pertains to it, so engage our hearts or hands, as to make us reluctant to rise and follow our Lord, when- ever his voice shall call us hence. Oh, may we be so weaned from earth, so enraptured with the prospect of heaven, so burdened with a sense of the sin that remaineih, so desirous of perfect holiness, that we may desire, and even long to depart and be with Christ." MEDITATION XXV. LIKENESS TO JESUS. But we have the mind of Christ, 1 Cor. ii, 16. This vv^as affirming a great deal. And yet when we consider who said it, and on what grounds, we cannot consider it as pharisaical or presumptuous. Lived there ever a mortal who, in character and conduct, approached nearer the Lord Jesus Christ than the apostle Paul } Though the last, he was the chief est of the apostles. His humility, his zeal, his self-sacrificing spirit, his untiring labours, his unceasing prayers, his purity, all show, that he had been with Jesus, and learned of him. Oh that we could follow this apostle as he followed Christ ! Why is it that we cannot say in the same confident tone, " We have the mind of Christ?" Is it because, in these days, there has been a falHng ofi^ from that primitive purity and self-denial which characterized the first disciples ? Let each be- LIKENESS TO JESUS. 181 liever inquire in what respects he differs from the great Exemplar ? Let him ask himself the ques- tion, "Do I possess the mind of Christ? Do I breathe his spirit ? Do I bear his image ? Do I prosecute the same unwearied exertions for the good of souls ? The mind of Christ, recollect, was all benevolence. It was for the salvation of men that he Hved and died. Whilst " about his Father's business," he was above the tempting influence of worldly honours and pleasures. Under sufferings, he was ail patience and submission. In the prose- cution of his great work, he neither feared the frowns, nor coveted the praises of men. Much of his time was spent in solitude and prayer. His Father's glory was his great aim. He loved his enemies, and prayed even for his murderers. He was the friend and instructor of the poor, and the comforter of the distressed. Such was the mind of Christ. Hast, thou, O my soul, the same spirit ? Alas ! how few of us can say, that we have the mind of Christ ! Then let us, " forgetting those things which are behind, and reaching forth unto those things which are before, press toward the mark for the prize of the high calling of God in Christ Jesus," Phil. iii. 13, 14. Prayer. — How far short, O Lord, do we fail of that perfect pattern which thou hast exhibited for our imitation! Sin is still so prevalent, and the power of temptation so strong, that we seem to bear much of " the image of the earthy," and but little of "the image of the heavenly." But, blessed be thy name, that thou hast given us some longing desires to throw off the "old man, which is corrupt," and to R 182 BOOK FOR THE SABBATH. be delivered entirely from the bondage of sin. Thou hast opened our eyes to see the loveliness of thy cha- racter. The contemplation shames us, yet attracts us. Never can we be satisfied with any thing less than entire conformity to thy blessed image. Enable us, then, to struggle until the old nature is completely subdued, and *' the new man, which is after God," reigns without a rival. Grant us the Holy Spirit, to dwell in us ; that every faculty and affection may be brought into captivity to thy will. Form thyself within us " the hope of glory." Bind our souls to thee in all the intimacy of a daily fellowship. O let us walk with thee, our God and Saviour. Thus, by a vital union — a close and habitual converse with thee, may we lose more and more the image of the earthy, and acquire more and more that of the hea- venly, until we shall become complete in thee, and arrive at " the stature of perfect men in Christ Jesus." Amen MEDITATION XXVI. THE RESTLESS SOUL. But the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth, Gen. viii. 9. This passage has been beautifully applied to the condition of a saint wandering over earth in search of rest, and returning at length to his Saviour, dis- appointed, and glad to be received again into hia bosom, where alone there is peace. How true is it, that to one, whose affections have been directed to things above, earthly pleasures seem to have lost their wonted relish ! No prospect, however beau- tiful — no pleasures, however refined, can be enjoyed. THE RESTLESS SOUL. 183 without the associated presence and beneficence of God. When God is recognised in them, and the heart is properly affected towards him, then do even earthly scenes acquire an additional interest. But let the Christian lose sight for a season of his heavenly inheritance, and wander over earth's sur- face in search of sublunary good, how soon will he find an unsatisfying vacuity, where not even an olive leaf shall be found to greet his eye, or to cheer his heart. If the wicked, who have never tasted any higher than earthly gratifications, are unable to find here below the good which they crave, and which they anticipate — if at every step they are disappointed ; surely he who has been accustomed to drink at the pure fountain of spiritual joy, can never find rest to the soul. The Christian may so far backslide, as to wish to explore anew the world which he professes to have forsaken. And God may suffer him to do so. But oh, how soon his wing will tire, and his prospect become gloomy ! Glad will he be to return and flutter about the ark, longing to be taken in, where he can once more feel himself happy and at home. And Jesus does kindly extend his hand, even when we have sin- fully wandered from his arms. Why is it that we can be so often deceived ? Have we not tried the world, and have we not been disappointed in the pursuit t Never again then let us leave the sacred ark, never again wander from our Lord. Prayer. — Ever blessed God, thou hast taught us to find our supreme felicity in thee. Thankful would we be for this; for thou art an all-sufficient portion, and when we can call thee ours, and the light of thy 184 rOOK FOR THE SABBATH. countenance is lifted up upon us, our perfect ; nor can it be shaken by any of the vicissi- tudes of earth. But oh, how prone are we to wander from thee, to forsake " the Fountain of living waters!" But away from thee, how can we be happy ! How soon does sadness invade our hearts, and sorrow sit upon our eye-lids ! The creature cannot make us blessed. We have tried the creature, and found all on earth to be but vanity. Wander where we will — from place to place, from pleasure to pleasure — all is unsatisfying, if thou, O God, art absent. We are like the dove, when out of the ark, which saw itself sur- rounded by cne wide waste of waters. How glad was she to get within her sacred retreat ! So, O Sa- viour, would we gladly flee into thy arms. We will search no longer for happiness here below. Hence- forward let us repose on thy bosom. Let us feel a holy indifference to the attractions of this deceitful world. May it be our privilege to be taken at last into that secure retreat — that glorious haven, where no storms can come, and no temptations allure our souls away from thee. Amen. MEDITATION XXVII. THE VESTMENT. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof, Rom. xiii. 14. By a figure of speech, the believer is exhorted to clothe himself with the iraitable attributes of the Saviour. Jesus our Lord was adorned vvith meek- ness. His followers should therefore cultivate the same spirit. The robe that Jesus w^ore was im- maculate. His spirit was pure. He was, in this respect, " separate from sinners." All, therefore- THE VESTMENT. 185 who have " named his name " should be careful to " depart from iniquity." They should " purify themselves, even as Christ is pure." Jesus was self- denying. He shrunk from no labours or sufferings when the good of others was concerned. He toiled unceasingly, and suffered submissively. This is the spirit which we are bound to imitate. Instead of courting ease, and flinching from suffering, in the cause of God, we should tread in the very foot- steps of our Master. Like the apostle, we should glory in sufferings, endured for Christ's sake. With Fesus was the spirit of prayer. Whole nights were spent in agonizing supplication for our lost race. Believer, hast thou ever yet tested the pos- sible results of such a spirit of prayer } Oh, for the sweet, holy temper of Christ our Lord to be breathed into us ! But the flesh clamours ; it pleads for indulgence ; it provokes an appetite for sensual pleasure. Influenced by it, we strive for worldly grandeur, or for transitory joys ; and im- mediately peace, nay, hope itself, departs. Some provision for the flesh we know must be made. But what does the flesh need } Not pampering ; no, merely sustaining. Simple should be our fare ; and then our work for Christ will be proportionably easy and delightful. The danger is that we " make provision for the flesh to fulfil the lusts thereof;" and then comes sin, darkness, and ruin. Prayer.— Oh, for the full impress of our Saviour's image I We would be clothed, O Lord, in thy spirit. Infuse into our souls those heavenly traits which shone so perfectly in thy character. Grant to us thy thy zeal, and thy purity. 3 186 BOOK FOR THE SABBATH. How deplorably deficient are we in all these graces ! Our spirits are haughtj', often over-bearing. We can- not brook an injury, nor. are we quick enough to forgive it. Our zeal in thy service may be called coldness. O give us thy meekness. Rekindle our zeal by a living coal from off thy altar. Our hearts are defiled. A thousand polluting images have passed through them ; and they are *' desperately wicked." But, O Saviour, thou didst shed thy blood to purify us; and we humbly entreat thee to wash and sanctify us, that we may be made to resemble, in some humble measure, the Master whom we profess to follow. We would be like thee in all things. We would fain im- bibe the sweet spirit of self-denial and benevolence, vvhicVi carried thee through so many labours and sufferings for the salvation of souls. Help us, also, to deny ourselves for the good of others. Especially may we deny the "lusts of the flesh." Let us not seek ease, nor any form of self indulgence. Make us " good soldiers of the cross of Christ." May we delight to bear that cross, even though fainting under the load; and having suffered with thee here, may we reign with thee for ever. Amen. MEDITATION XXVIII. JESUS LOVED. Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice witli joy unspeakable and full of glory, 1 Peter i. 8. Love to Christ differs from love to a mere crea- ture, in the circumstance that, in the one case, the emotion is excited by the sensible presence of the individual ; but in the other, there may exist a strong and ardent love, though the object of it has JESUS LOVED. 187 never been revealed to the eye of sense. Every true believer can say, "To me Christ is unspeakably precious." The attachment is founded on a per- ception of the moral beauties of his Saviour. He has never seen him. It was the privilege of but a few to follow his footsteps, to sit at his feet, and to look on his benevolent countenance. But, blessed be God, we have transmitted to us a faithful record of his character, his works, his doctrine, and his sufferings. By the eye of faith we discern him seated at the right hand of the Father. We inquire not how he looked ; but who he was, and why he came into the world. When we learn that he is " God manifest in the flesh" — when we read that he came into the world " to seek and to save that which was lost " — when we consider his benevo- lence, his humility, his weakness ; in short, when we see in him " the fulness of the Godhead," we are melted and subdued by love Divine. When we can call him our Saviour — when we can say, " Jesus is mine, and I am his" — when, with a peni- tent heart, we can look on Calvary, and from Cal- vary glance to the glories of the Lamb enthroned, how can we but love and adore our Divine Re- deemer } It is faith that begets and sustains this love. When faith is strong, love will be propor- tionably ardent. We shall rejoice in Christ, "with joy unspeakable and full of glory." But soon will faith cease, and — glorious thought ! — we shall then " see him as he is." Oh, how transporting ! Nothing shall ever again intervene between us and the Saviour whom we love. It will be one. un- clouded vision for ever. 188 BOOK FOR THE SABBATH. Prayer. — Why is it, O exalted Redeemer, that we do not love thee more ? In thy character there is every thing attractive. Our judgment decideth thou art all Divine. But, alas ! these hearts seem be- numbed. They will not feel, where they ought to be transported. How easily are we interested and excited by objects of sense ! But even when we look upon thee — though so glorious to behold, though in thee dwelleth such unearthly beauty — sin will often seem to fetter our affections. Still do we mourn over this deficiency ; and we trust thou dost enable us, at times, to say, " Lord, thou knowest all things, thou knowest that we love thee." Our prayer is that thou wouldst reveal thyself to our faith. May the Holy Spirit receive of thine and show it unto us, that our love may kindle into a glowing flame. We would fain feel it, warming our hearts, and rousing us to live and to labour for thee alone. Let thy love con- strain us. May it be the moving principle in all we do and say. Clear our obstructed vision. A thou- sand vanities, O Lord, have intervened between thee and our love. Remove them, we beseech thee, and let us gaze upon thine image, until we are trans- formed into it; and, at last, permit us to see thy face without a veil, and to worship at thy feet, for ever. Amen. MEDITATION XXIX. INFIDELITY REBUKED. Out of the mouth of babes and sucklings hast thou ordained strength because of thine enemies, thut thou mightest still the enemy and the avenger, Psahn viii. 2. The displays of Divine grace are made often upon subjects whose transformation is striking and wonderful. The ignorant as well as the degraded are visited with mercy. Even children, and some- INFIDELITY REBUKED. 189 times little children, whose buoyant spirits and thoughtless hearts would seem almost to incapaci- tate them for reflection on the great subjects of religion, are sometimes found drawn/ as by an invisible hand, to the fountain of eternal truth. As their infant minds drink in the waters of life, their lips become vocal with the praises of the Re- deemer. This is done in such a manner as to confound the sceptic, and to illustrate the grace and power of God. To an infidel mind, there is no argument so irresistible as the example of one of vicious habits or circumscribed knowledge effec- tually enlightened and purified through the blessed gospel. The enemy and the avenger is stilled by such an exhibition. He is obliged to say, " This is indeed the finger of God." One practical infer- ence from all this should be, that to overthrow infi- delity, our best plan will be, to multiply living examples of the transforming power of truth. Oh that we might feel the force of this inference ! Argument has been tried again and again against the ramparts of infidelity and of heresy ! but they have been in a measure proof against the assault. Let Christians then arise, in the power of faith and prayer, with zeal for the Lord of hosts, and strive for the outpouring of the Spirit and the conversion of souls. To the young, especially, let them direct their efifbrts ; that praises to the Re- deemer may dwell on the lips of even babes and sucklings. Prayer. — O Lord, thou hast inscribed thy glory on the visible heavens. But the greatest exhibition of it which thou hast made, is in the transformation 190 BOOK FOR THE SABBATH. of the human heart. Oh, what a wondrous change does thy grace effect ! Even babes and sucklings are sometimes the subjects of it. Carry forward the triumphs of that grace. Subdue millions more, until all shall know thee, from the greatest even to the least. O Lord, how bold and blasphemous are thine enemies ! They deny the truth and vital power of thy gospel ; yea, they ridicule and despise it. Wilt thou not arise, and vindicate thy cause? Refute and confound and still these enemies, by exhibiting the work of the Spirit upon hearts so young, so ignorant, or so degraded, that men will be compelled to confess thy hand. And whilst thy grace is enlightening others, O let its influence be felt upon us. We are still but babes in Christ. Strengthen us, then, O Lord, and increase our knowledge of divine things. Let us feed upon the " sincere milk of the word," and thereby " grow in grace " continually. From being "babes" let us become *' full-grown men in Christ Jesus." And, O Lord, when thou hast ful- filled thy good pleasure with us here on earth, receive us to thy courts above, where we shall "put away childish things," "see as we are seen, and know as we are known." For Jesus' sake. Amen. MEDITATION XXX. THE PATIENCE OF HOPE. It is good that a man should both hope and quietly wait for the salvation of the Lord, Lam. iii. 26. Hope implies the existence of something which we wish removed, or the absence of something which is strongly desired. In either case, the mind becomes agitated and restless. If afflictions press upon the soul or the body, we are hable to THE PATIENCE OF HOPE. 191 be fretful or impatient. We would have them at once removed. We are not apt to inquire into the cause of them ; nor whether the will of God in laying them upon us has been fulfilled. Averse to suffering in any shape, we naturally long to be free from it. Under the yoke, impatience some- times grows into murmuring and rebellion. Let us be careful to guard against such a spirit, lest its indulgence should provoke God to perpetuate our sufferings. Let us behave as a " weaned child " under our afflictions. Let us submit to them as a wholesome chastisement ; and be more anxious to derive benefit from them, than to have them re- moved. We should remember, that God's time for their removal is the best time ; it therefore becomes us to *' quietly wait for the salvation of the Lord." So, also, when strongly desiring things which we do not possess, but which may be need- ful or indispensable, let us beware of a covetous or impatient spirit. With pious resignation, let us leave the event with God. Hope is the anchor of our souls. But oven when clinging to it, may we not forget that our expectations, as it respects earthly things, may never be realized, or may be realized at a period and in circumstances altogether unexpected. But as to spiritual good, our hope, if we are Christians, must end in glorious fruition. The darkest night must be succeeded by the morn- ing ; and the heaviest trials of the believer will issue in *' the salvation of the Lord." Prayer. — O God, to know thy will, to obey it, to submit to it, is the duty and the happiness of man. But how often do we utter the expression, " Thy will 192 BOOK FOR THE SABBATH. • be done on earth as it is in heaven," without feeling the fuir force of the sentiment! Alas! our deceitful hearts lead us astray ; and hence we often find our lips ut- tering what our conduct denies. It has pleased thee, O Lord, to place us in a state of trial and discipline. Tribulation we must have in this world. Thou dost lead us, at times, into a dark path, and place upon our necks a heavy yoke. But, kind Father in heaven, thy design in all this is most paternal and gracious ; it is to try us as gold in the furnace, and to prepare ns for thy glorious rest. Let us never murmur at thy dealings. There has no affliction happened unto us that is not peculiar to thy people ; and thou canst with the temptation, O Lord, "make a way for our escape.*' Suffer us not to deny, or even doubt, thy faithfulness, though clouds and darkness surround thy dispensations. Still trusting in thee, may we patiently wait for the removal of the affliction. Bow our spirits in sweet submission to thy will. Enable us to say from the heart, " It is the Lord, let him do what seemeth to him good;" and to exclaim, with the once suffering patriarch, " Though he slay me, yet will I trust in him." MEDITATION XXXI. THE SPIRIT OF LOVE. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all mahce : and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you, Eph. iv. 31, 32. We have here a rule for the reciprocal intercourse of believers. It bears upon it the pure stamp of Heaven. It is melancholy indeed, that Christians should need such cautions and counsels as the THE SPIRIT OF LOVE. 1.03 above. But, alas ! who that knows his own heart, is not sensible how necessary, as well as pertinent, they are ! The remaining corruption, still lingering in the heart of the most sanctified believer, ex- poses him to temptation. When we are injured, or when we imagine ourselves to be so, how prone are we to resent it ! The first impulses generally are sinful. We can even use harsh and bitter terms in application to the conduct or motives of our professing brethren. To be liable to such sallies of passion is a great evil. They rob our own bosoms of peace, injure the cause of Christ, and give occasion to the wicked to triumph. Oh for more of that sweet forgiving spirit, which dwelt in the bosom of our Lord ! Consider the argument of the apostle — "even as God for Christ's sake hath forgiven you." Exercise towards thy real or supposed enemy the spirit of forgiveness which God hath manifested towards thee. Surely, to- wards thy brethren, those who are co-heirs with thee of the heavenly inheritance, thou shouldst entertain no feelings but those of the most generous attachment. If thou hast aught against a brother, go to him alone, and let the breach be healed by mutual explanation and forgiveness. Emblazon not the faults of any member of Christ's body. Carry about with thee the mantle of charity. Open not thy mouth to calumniate, nor thine ear to re- ceive the calumny of others. Away with the spirit of detraction. When tempted to think or to speak evil of others, remember how thou thyself wouldst appear, were God to treat thee as severely as thou art disposed to treat others. Cultivate a meek, s 194 BOOK FOR THE SABBATH. forbearing spirit under injuries ; remembering that •* love worketh no ill to his neighbour." Rom. xiii. 10. Prayer. — O God, there is nothing for which our hearts more frequently condemn us than selfishness and unkindness. We are prone to prefer our own ease and reputation to the happiness and comfort of others. Too often have we been guilty of wrong feelings and censorious remarks towards those whom we ought to have loved as brethren. But if our heart condemn us, thou, O God, art greater than our heart, and knowest all things. For every such oflfence we would repent in dust and in ashes. Forgive us, O God, and dispose all whom we have ever injured to forgive us also. Enable us henceforth to exercise no emotions towards our fellow men, and especially towards out Christian brethren, but those of love and kindness. May no bitter or censorious remark ever fall from our lips. O give us the sweet forgiving spirit of the Saviour. May we so study our own fauhs, see so deeply into our own depravity, that we shall be ready to esteem every other Christian better than ourselves j and ourselves as less than the least of all thy crea- tures. Give us the meek and lowly heart. Impart to us that " charity which is the bond of perfectness ; which suffereth long, and is kind ; which thinketh no evil ; which beareth all things, believeth all things, hopeth all things." O, may this never-failing grace be in us and abound. May we be able, at all times, sincerely to pray, " Forgive us our trespasses as we forgive those who trespass against us." Lead us not into the temptation of evil speaking : out de- liver us from so great an offence, for Jesus' sane. Amen. THE FURNACE OF AFFLICTION. 195 MEDITATION XXXII. THE FURNACE OF AFFLICTION. But he knowetli the way that I take : when he hath tried me, I shall come forth as gold, Job xxiii. 10, It is a consolation to the suffering Christian to reflect that every affliction is designed for his puri- fication. The patriarch Job, under the heavy- pressure of sorrow, sought his God. But, alas ! God seemed to hide himself. He went forward, but he was not there ; and backward, but he could not perceive him ; on the left hand where he doth work, but he could not behold him ; on the right hand, but still he could not see him. Job xxiii. 8, 9. It would seem, then, that the sufferer must have sunk down in despair. But no ; he declares that although he could not see God, God could see him. His Father on high knew the way in which he was leading him ; and would at last, after sufficient trial had been made of his confidence, bring him forth as gold. Here is strong faith under the most un- toward circumstances. Let us imitate it, trusting in God, even when we cannot see the way in which he is leading us. It may indeed be a dark and disagreeable course. The flesh may shrink, and the spirits droop ; but know we not that God our Father is our guide ? He sees perfectly the way in which we are led. His kind hand has marked Jt out. It is therefore the best way. When our spirits are sufficiently humbled, our confidence tested, and our hope tried, he will bring us forth from the furnace as gold. We shall shine with a 196 BOOK FOR THE SABBATH. purer lustre after our passage through the fire. We shall be more like gems in the diadem of our Saviour ; more fit to swell the song of eternal praise for his redeeming mercy. Prayer. — Our way, O Lord, is in the dark. "We see not wherefore it is thou contendest with us. We are tempted to exclaim, " God hath forgotten us, and our Lord hath forsaken us." But we will not indulge these distrustful thoughts. We acknowledge that our sins are sufficiently numerous and aggravated to call for the heaviest chastisements at thy hand. Shouldst thou even cast us off for ever, our consciences must approve the rectitude of thy decision. But O, let us not perish, when there is an infinite provision for our salvation. No other plea than the Saviour's precious blood would we offer. For his sake remove thy stroke, and " return and visit us early with thy mercy." It has pleased thee to " bring us into dark- ness, and not into light." O God, we are humbled imder thy chastisements. We bow beneath thy rod. For our sins and our unfaithfulness we deserve to feel it. May we be enabled to submit to the punishment of our sins; to behave ourselves as becometh offending but penitent children. May we be consoled by the consideration, that our afflictions are for our own good ; that they are designed to purify us, and to prepare us for heaven. Why should we pray for prosperity ; why deprecate affliction ; when pros- perity has proved so injurious, and affliction so salu- tary to our souls ? Still, O God, would we pray, that when, by these trials, thou hast fitted us to glorify thee, thou wouldst remove the stroke, and bring us forth as gold to serve thee on earth, and to praise thee through eternity; for Jesus' sake. Amen. TRUE RICHES. 197 MEDITATION XXXI IT. TRUE RICHES. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal ; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal : for where your treasure is, there will your heart be also, Matt.vi. 19 — 21. Some will be ready to apply this language to the disciples only. They will say, Surely it cannot apply to us. We must toil and hoard for the sake of our children and dependents. Not to do so, would be tempting Providence. It will be well for those who thus speak, to take heed, lest this prudent forethought be not, after all, a cloak for avarice. To such persons, let me say, The lan- guage does apply to us ; if not literally, yet surely in the spirit of the sentiment. There is at the present day too much hoarding among Christians. There is, in respect to a worldly competence, too much distrust of Providence. Let a habit of hoard- ing get possession of a man, and almost inevitably he will become a grovelling worldling ! Whilst heaping up treasures here, he must employ most of his thoughts upon them, and upon the means of obtaining and securing them. Thus, " where his treasure is, there will his heart be also." But a Christian's heart is professedly fixed in heaven. He is to set his affection on things above, not on things on the earth, Col. iii. 2. Should he, then, be anxious to accumulate another, and an opposite kind of treasure here below, when the pi'ocess and the s 3 198 BOOK FOR THE SABBATH. influence are so detrimental to the soul ? Can he serve God and mammon ? Does he reply, that unless he accumulated a fortune, either himself or his children may come to want ? O, unbelieving', faithless disciple ! Go, give a portion of thy wealth to the Saviour's kingdom, and be sure, from God's own promise, that thy wants shall be supplied, and that thy " seed shall never beg their bread." O labour not thus earnestly for the "meat that perisheth." It may prove a curse to thy soul, and the ruin of thy children. " Take heed, and beware of covetousness," Luke xii. 15. " Seek first the kingdom of God; and all" other necessary "things shall be added unto you," Matt. vi. 33. Prayer. — Thou hast declared, Lord, that "where our treasure is, there will our hearts be also." Search then these hearts of ours. Behold and see if the love of the world is lurking here ; for thou hast said again, '• If any man love the world, the love of the Father is not in him." Well may w^e tremble at this fearful declaration ; for if this secret love of the world be not in us, why are w*e so pleased with its riches? Why are we so joyous when it bestows its honours, or so sad when deprived of them ? Do not these feelings tell us, alas ! that we still love the world ? that we might be enabled to bring forth the ac- cursefl thing, and repent of our idolatry ! Surrounded by objects of sense, allured by pleasure, impelled by a thousand unworthy motives to make gold our con- fidence, how powerful is the temptation to lay up our treasure on earth, and to forget our inheritance above! But such a course must end in disappoint- ment. It must " pierce us through with many sor- rows." From these temptations, and from this worldly spirit, O Lord, deliver us. Enable us to UNSEEN GLORIES. 199 keep in view that better inheritance which is laid up for us in heaven. May we tread the world beneath our feet. Without a sigh, may we see its pleasures and its honours pass into other hands ; and may we rejoice that God has reserved some better thing for us. By growing in grace, may we daily add to our treasure in heaven ; and may we so use the " mam- mon of unrighteousness," as that, at last, ** we may be received into everlasting habitations." MEDITATION XXXIV. UNSEEN GLORIES. But as it is written, Eye hath not seen, nor ear heard, neither have entered into ths heart of man, the things which God hath prepared for them that love him 1 Cor. ii. 9. The glories of the gospel lie concealed from all but those who have been taught of the Spirit. To the eye of the sensual or worldly man, Christ has no beauty, his doctrines no interest, his invita- tions no attractiveness. To his ear there is no melody, even in the harps of heaven. In his heart there is no feeling, though his attention be di- rected to his guilt as a sinner, and to the agonies of Calvary which were endured to expiate it. But oh, how differently does the Christian view these subjects ! To him, Christ is " the chiefest among ten thousand." His doctrines are the daily food of the soul. His promises are full of sweet con- solation and encouragement. The very name of Jesus sounds sweet in his ear. His heart dilates as he contemplates the glories of the upper world. He is filled with gratitude at the thought, that 200 BOOK FOR THE SABBATH. they are purchased at so great an expense for so unworthy a sinner. Faint, however, are his most enlarged conceptions. Ere he can fully appreciate these glories, the fleshly veil must be withdrawn. He must have new and glorious perceptions ; every sense must be refined, every afl'ection purified, to enable him to estimate his bright reward. It has not entered into his heart, how great will be the bliss and the brightness of heaven. O, .let us then " cast oif the works of darkness, and put on the armour of light." Let us anticipate a portion of our heaven upon earth ; and pluck an occasional leaf from the tree of life, before we are admitted to a seat under its immortal foliage. Prayer. — Why, O God, when heaven is so glorious, should earth hold an attractive power over us? Why should we pause to amuse ourselves with trifles, when the crown of glory is offered, and the mansions of rest are almost in sight ? Come, O Divine Spirit, and breathe new energy in our sluggish souls. Come, and spread thy benign wings over us; or rather, bear us on them, towards the blissful regions where onr Saviour dwells. We are sick at heart of earth's plea- sures. There is naught in them to satisfy us. The most attractive scenes of earth have now less influ- ence, since, by faith, we have caught a glimpse of that bliss which is permanent and soul-satisfying. Oh for still brighter visions of faith! We would fain see more of those invisible things which neutralize the glare of this vain world. Give us, O Lord, a glimpse of thy merciful and benignant countenance. May we see, with spiritual vision, the glories of the Lamb. Or should it please thee to withhold these ecstatic views, at last assign to us some humble seat in thy blissful kingdom, where we may gaze on thy EXTENT OF MERCY. 201 glories, and unite in praising thy name for ever, through Jesus Christ our Lord. Amen. MEDITATION XXXV. EXTENT OF MERCY. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners ; of whom I am chief, 1 Tim. i. 15. What believer does not value this precious text, " Christ Jesus came into the world to save sinners ?" Salvation was the glorious errand on which the Prince of life came into this dark and polluted world. But the salvation of whom ,? Not of those who were his friends ; for "he came unto his own," unto those who ought to have been his friends, "and his own received him not." We were all his enemies, and yet, behold, he dies for us ! Having thus made forgiveness possible, he transforms us from enemies into friends. We are reconciled to God through his blood. We are saved from the curse of the law, from the pollution of sin, from the deceitfulness of the world, from the malice of Satan, from the fear of death, and from the dam- nation of hell. We are saved to enjoy the favour of God, the protection and guidance of his pro- vidence, the privilege of adoption, and the in- heritance which is incorruptible. Who can suf- ficiently appreciate this great salvation ? Eternity alone will suffice to celebrate the praises of Jesus, its great author and finisher. This salvation is for the chief of sinners. Such, in his own esti- mation, was Paul ; and such, doubtless, every 202 BOOK FOR THE SA.BBATH. sincere believer regards himself. Each one knows more of himself than any other, save the Omni- scient One can know of him, and more than he can know of any other Christian ; and hence he must consider himself the chief of sinners. How should we then be " clothed with humility !" Were it not that Jesus can save the chief of sinners, who could hope for the Divine mercy ? As the salva- tion is so great, who, if penitent, need despair ? Prayer. — "Thanks be to God for his unspeakable gift !" Hadst thou, O God, withheld thy Son from us, when nothing but his intervention could have saved us, universal and overwhelming would have been our destruction ! Even now, after Jesus has died, do we deserve to be cast off for ever for reject- ing him. Yet such are thy patience and forbearance, that throughout the period of our unbelief we were not consumed ; nay, we indulge the hope, that thy boundless mercy has forgiven us even this aggravated sin. It is to the atoning blood that we are indebted for all. Oh for a thousand tongues, to speak of thy love and compassion, blessed Jesus ! In sincerity we declare ourselves the chief of sinners. In this declar- ation thou knowest there is no affectation. Truly our sins are of the crimson dye. Despair would for ever take possession of us, hadst thou not declared that thy blood can cleanse from all sin. We flee to thy feet, O Lamb of God. We come to weep, as did the penitent Mary. Dissolve these hard hearts ; let them be broken at the recollection of our sins. Cast upon us, O Saviour, one renewed look of mercy. Enable us by faith to touch the hem of thy garment, to lay hold anew on thy salvation, and to surrender ourselves and all we have into thy faithful hands. Amen. KEEPING THE HEART. 203 MEDITATION XXXVI. KEEPING THE HEART. Keep thy heart with all diligence ; for out of it are the issues of life, Prov. iv. 23. The streams do not more certainly indicate the nature of the fountain whence they flow, than do the actions of men the true state of their hearts. For a while hypocrisy may succeed in its disguises ; but sooner or later all men discover themselves. Avarice will be seen greedy in the pursuit of gain. Ambition, leaping forward at a bound, or lurking for some favourable opening to mount the steep of fame, will show its selfish and restless spirit. Sensuahty will look out at the eye, or reveal itself in a career of criminal indulgence. But where Divine grace has cast in its salt at the fountain head, we discover a corresponding and growing purity in the conduct, Humihty begins to dis- place pride. Contentment comes in the place of avarice and ambition. Temperance succeeds to self-indulgence. " A good man out of the good treasure of the heart bringeth forth good things," Matt. xii. 35. "We must, therefore, keep a vigilant eye upon the heart, which is the fountain. If there we discover the incipient evil, it must be cured before it breaks out into the overt act. By close observation, we shall discover within us the risings of almost every evil propensity which ever disgraced the conduct of man. Envy, revenge, infidelity, sensuality, ambition, avarice, yea, sel- fishness in a thousand forms will meet the eye. 204 BOOK FOR THE SABBATH. But if these passions show themselves, even in the germ, we should flee at once to the throne of grace, and heg not only for their suppression, but their extirpation, " Create in us a clean heart," should be our cry. Penitently should we mourn over inbred sin ; and faithfully should we contend against it, until w^e conquer by the blood of the I^amb. Prayer. — O Lord, sensible that our hearts are *' deceitful above all things, and desperately wicked," we come to thee with the prayer of thy servant David, ** Create in us a clean heart, O God, and renew a right spirit within us. Wash us throughly from our iniquity, and cleanse us from our sin." Purify our hearts, and then shall we be secure from the danger of " presumptuous sins." Not a day passeth, but these depraved hearts are exhibiting the entire pas- sions and feelings which thy law condemns, and which shock us by their turpitude. O Lord, we mourn over the remaining indications of the old, corrupt, and deceitful man. " Who shall deliver us," we are ready to exclaim, "from the body of this death ?" May we be able in faith to add, " We thank God," we shall be delivered " through our Lord Jesus Christ." Yes, his grace can reach the disorder. Though it lie deep within, his blood can wash it out. O, then, sprinkle our guilty hearts with that atoning blood. Enable us also to keep a strict watch over the inner man. May we hate the incipient thought of evil. Never may we indulge, even for an instant, a depraved passion. May we abhor it as soon as it appears. May we in every time of temptation obtain thy grace to help us ; and may we at all times, so keep the heart, that our conduct shall be a living testimony to the purifying influence of the gospel. Amen, DIVINE ILLUMINATION. 205 MEDITATION XXXVIL DIVINE ILLUMINATION. Open thou mine eyes, that I may behold wondrous things out of thy law, Psalm cxix. 18. Such should be the prayer of every one who peruses the oracles of God. They are not to be understood, nor can then* beauty or force be appre- ciated, by a cursory or careless reading. There are in them hidden mysteries which it is the preroga- tive of the Holy Spirit alone to reveal. He who inspired men to write them, who alone knows the mind and will of God, must enlighten our under- standings, or the Bible will be to us a sealed book. Who has not felt the weakness and ignorance of his own mind when poring over the deep truths of revelation ? Scripture is indeed " a lamp unto our feet, and a light unto our path ;" but the Holy Spirit must show us our darkness, and enable us to see and follow the heavenly illumination. Why is it that we so seldom truly relish the Divine testimonies } Why do we so often peruse the word with coldness and indifference ? Do we not rely too much on our own sagacity ; or read it in a prayerless frame of mind ? Oh that we could feel towards it that holy reverence which its truth and importance demand ! Oh that we could always study it with a feeling of child-like docility. Won- drous things are in God's law, which we have not yet discovered ; mines of spiritual wealth, which we have never yet seen ; and Divine beauties, which yet lie concealed from our view. The glory T 206 BOOK FOR THE SABBATH. of God shines in every page ; the wondrous schemes of providence and redemption are there unfolded. Let us, then, in reading- or studying this blessed volume, ever pray, with David, " Open thou mine eyes, that I may behold wondrous things out of thy law." Prayer. — Ignorant and blind, weak and depraved, we come to thee, O God, for knowledge and light, strength and purification. Thy word is as the "re- finer's fire." By the application of it, through the Holy Spirit, it purifieth the soul that truly under- slandeth it. O, then, " sanctify us through thy truth, thy word is truth." Enable us to read the sacred oracles with a spirit of docility and meekness, sensible how dark by nature is our understanding; and may the Divine Spirit be ever present to impart his heavenly illumination. Too carelessly have we read the sacred record which testifieth of Jesus. Our hearts have been cold, and our minds wandering. We have neither relished nor understood, as we ought, these lively oracles. O forgive this practical irreverence, and take away this hardness of heart. Give us a strong desire to know thee, and to under- stand thy will. May " thy statutes be our songs in the house of our pilgrimage." Enlighten us into the mysteries of thy word. Let us understand its concealed glories ; for, Lord, " thou hast hid these things from the wise and prudent, and hast revealed them unto babes." Be ours the privilege to sit as children at thy feet, and to learn with meekness what the sons of pride scorn to regard. " Open thou our eyes, that we may behold wondrous things out of thy law ;" for Jesus' sake. Amen. CHRISTIAN ENERGY, 207 MEDITATION XXXVIII. CHRISTIAN ENERGY. Arise, therefore, and be doing, and the Lord be with thee, 1 Chron. xxii. 16. What David said to his son Solomon, God savs to every believer. The temple was to be built ; the materials were ready ; the workmen were at hand ; and Solomon was charged to set about the enterprise without delay. " The Lord be with thee," says David. Without the Divine blessing and co- operation, the king well knew the work could neither rightly proceed, nor come to a happy com- pletion. And what a magnificent edifice was reared for the worship of Jehovah ! There was n othing like it before, nor will there ever be after. Its greatest attraction, however, was, that the presence of Jehovah was revealed in its holy courts. There is a temple now to be erected. It is to be built of " living stones." It is commenced on earth, to be completed in heaven, where its top -stone is to be laid amid the praises of the holy universe. The work is begmi ; but long, long will it be ere it is completed, luiless more hands are employed, and more hearts are interested in its advancement. The materials are ready. Nothing is wanting but faith and Christian energy. " Arise, therefore," O people of the hving God, " and be doing." The responsibihty of this work rests on you. It is a weighty responsibility. It cannot be met, unless you rise and consecrate your entire energies to the work. And if you do, " God will be with you." 208 EOOK FOR THE SABBATH, He has promised this. He has also declared (;hat the world shall be filled with the glory of .his spiritual building. When it is completed — for completed it must be — oh, may it be said that we had some humble part in its erection ! May we henceforth cast oft' our supineness, and endeavour to lay at least one pohshed stone in this glorious structure. Prayer. — *' Glorious things hast thou spoken," O God, '* of Zion," thy holy city. Thou hast declared, that " her walls shall be salvation, and her gates praise." Thine ancient temple thou didst conde- scend to grace with thy presence. Thou didst fill its courts with thy glory. But the spiritual temple which thou hast designed, and in part erected, is far more precious in thy sight. Hast thou Dot promised that it shall be one day completed ? Oh, then, let thy people, whom thou hast honoured as co-workers with thee, arise, and with one heart and one mind engage in the work. Move them. O God, by thy Holy Spirit. Let the rich bring of their abundance, and the poor their pittance. Let young and old, yea all, engage in the glorious enterprise. The world is still " dead in trespasses and in sins." Hundreds of millions are yet to be enlightened. Oh, when shall we feel the pressure of the responsi- bihty which lies upon us ? By all that Jesus has done for us — by all that he has done to save a ruined world — may we be constrained " to come up to the help of the Lord, against the mighty." Wilt ihou bless thy people in all their efforts to build the spiritual temple? Oh, impart strength, self-denial, zeal, courage, perseverance. Without thine omnipo- tent arm to aid us, we fail. But with it, we are sure to succeed ; and when the work is completed, to thy name shall be all the glory, through Jesus Christ our Lord. Amen. WATCHFULNESS. 209 MEDITATION XXXIX. WATCHFULNESS. Therefore let us not sleep, as do others ; but let us watch and be sober, 1 Thess. v. 6. The apostle calls believers " children of the light." The unbeheviiig are children of darkness. They see not their guilt and danger. They under- stand not the glories of the gospel. On these subjects they are in darkness ; and " they love darkness rather than light." Therefore, when death comes they are surprised, ovei-whelmed, lost. But behevers have come out of this night of unbelief. " The hght of the glorious gospel" hath shined unto them. They see the beauties of the Divine w^ord. They understand spiritual things. " The day has dawned" upon them, " and the day-star has arisen in their hearts." Therefore should they "not sleep," as do the wicked ; but they should " w^atch and be sober." They should arise and "work while it is day." Up to the period of their conversion, they were asleep as to the awful subjects of eternity. Now that the Spirit of God has awakened them, they should commence labouring for their Master with all possible diligence, remembering that the time is short, and that soon they will be called to their account. Let us inquire, whether we are truly awake to our responsibilities. How has the day of our spiritual life thus far been spent.'' Have we been "watching unto prayer?" Have we been soberlv addressing ourselves to the great work of T 3 210 BOOK FOR THE SABBATH. our " high cahing ?" Or have we been criminally slumbering at our post ? Have sensual pleasures unnerved us ? Has the world beguiled us ? Oh let lis arise, like Samson, and shake off" this drowsiness, and put forth our strength in God. Our day may be a short one. But little time may be left us to serve our Lord. Soon we may be called to give in our account. Would we be found of him in peace, we must be found at our post, with our loins girded, and our lamps trimmed and burning. Prayer. — Thanks be unto thy name, O Lord, for having opened our eyes, and enabled us to discern thy glory. It was thy grace which broke in upon our guilty slumbers, and roused us to a sense of our danger. It was grace which poured light into our darkened understandings, and which gave us eyes to see, and hearts to appreciate thy love in Christ Jesus. Now, O Lord, the scales have truly fallen from our eyes. Whilst thousands and tens of thou- sands around us are still in darkness ; and, as it respects spiritual things, " know not their right hand from their left," thou hast graciously brought us into the light and liberty of the gospel. How un- grateful and guilty should we be, to fold our arms, and again revert to a state of spiritual slumber! Alas, O God, we have too often, like the foolish vir- gins, thus " slumbered and slept." If now this guilty indolence has crept over us, O let the voice of thy word and Spirit arouse us, that we may trim our lamps, and be ready for the Bridegroom's coming. Every thing around us admonishes to vigilance. Satan, the world, our own evil hearts, wicked men, slothful professors J all are ready to draw us aside from the path of duty. Keep us, then, O Lord, " as the apple of thine eye." Let thy grace impel us GREAT GAIN. 211 forward in the race " which is set before us." May we never faint nor tire. O, " may we not sleep, as do others ;" and when thou shalt call us hence, may we be received with the welcome " Well done, good and faithful servants;" for Jesus' sake. Amen. MEDITATION XL. GREAT GAIN. But godliness with contentment is great gain, 1 Tim. vi. 6. There is a dissatisfaction with our earthly lot which is felt at times by every one. The wicked are seldom satisfied, though often satiated with earthly pleasures. Give them their heart's desire, and they will soon become restless and uneasy. They will see in the possession of others some things which excite their envy or discontent. Even the believer has often to chide his heart for its refi-ac- tory feelings under the adverse dispensations of Pro\ddence. To be content with such things as God has given, when the measure of earthly good is very scanty, is an attainment of no ordinary kind. Thrice-blessed Paul, thou didst learn this lesson ! In whatsoever situation thou wast placed, thou wast "therewith content." Oh, may we imitate thee in this; and endeavour, v/ith thee, even to " take pleasure in necessities !" The apostle speaks of a connexion between godliness and contentment. There is a close connexion. True contentment must result from godliness, as an effect follows the cause. Godliness implies an intelligent view of 212 BOOK FOR THE SABBATH. Providence as concerned in all the circumstances of our being. Godliness implies also a spirit of submission to the Divine will, however expressed, whether in giving- or in depriving. Godliness brings into view so much higher bliss than earth can yield, as to make the Christian regard all sub- lunary joy with comparative indifference. Thus godliness must promote contentment. To coun- teract a murmuring spirit, then, let us cultivate true godhness. It will prove to us " great gain." Yes, in a world where there is so much suffering, it will tend to smooth the rugged path, and point us to the glorious termination. Let, then, the dissatisfied worldling rove in search of fancied good ; be it ours to cultivate true piety, the only solace in trouble, and the only safety amid the prosperities of life. Prayer. — Why, O Lord, should we ever murmur at thy dispensations, or be dissatisfied with what thou givest? What would be our condition, were we to receive at thy hand our deserts ? How would every cup of pleasure be turned into bitterness, and every source of happiness be dried up for ever ! But thou hast not " rewarded us according to our iniqui- ties." Thou hast often made " our cup to run over" with blessings. But, alas! we have been ungrate- ful ! By wishing for something more, we have shown our discontent. This hath been one of the innumerable sins which we have committed. In view of it, we deserve to be stripped of every earthly good. May we, then, by looking at our deserts and thy mercies, learn to adore and praise thee for the continuance of blessings which we have forfeited. Hast thou withheld from us wealth and honour, we FAITH IN GOD. 213 know thou hast done it for our good. Yea, with such hearts as ours, we have reason to fear that, un- less great grace were bestowed, prosperity would prove our ruin. It is good for us, Lord, to feel our dependence, to ask of thee "our daily bread." Grant us but that *' godliness" which bringeth " contentment," and it will be to us " great gain." May we be resigned to thy holy will, even when the deep billows of adversity are rolling over us. If poverty be our lot, let us cheerfully bear it ! Let us be *' content with such things as we have," be they ever so few; remembering thy promise, " I will never leave thee, nor forsake thee." So long as thou art our portion, may we not covet the meaner one which earthly minds are so eagerly pursuing. May God be our all, and may we, at last, enjoy thy blissful presence ; for Jesus' sake. Amen. MEDITATION XLI. FAITH IN GOD. Is any thing too hard for the Lord ? Gen. xviii. 14. This sentence contains a severe rebuke for Sarah's unbelief. It required indeed strong con- fidence in Jehovah's power and faithfulness to rely implicitly on his word, when the event predicted was contrary to the course of nature. But still it was her duty so to do. He who fixed nature's laws could supersede them. Nothing was " too hard for the Lord." His omnipotence is a guar- antee for the fulfilment of all that he predicts and promises. Such, alas ! is the amount of evil within 214 BOOK FOR THE SABBATH. US, that the very greatness of Heaven's mercy — the infinite condescension impHed in it — begets a guilty unbelief. We are ready to doubt whether so great a Being will thus pledge himself to convey to worms of the dust, so great an amount of blessings. But we should not allow Satan thus to get an advantage of us. To this sceptical state of mind we should oppose the question, " Is any thing too hard for the Lord ?" When darkness rests upon our path, let us not conclude that all is lost. Let us inquire again, " Is any thing too hard for the Lord }" When temporal afflictions press down our spirits to the dust, let us not yield to despair. When we survey the desolations which sin has made, and consider what millions are sunk in idolatry-, and how their rescue and regeneration, to human view, seems impossible — let us silence our doubts by asking, " Is any thing too hard for the Lord }" In all circumstances of trial, in every strait to which we may be reduced, it is our consolation to remember that God is omnipotent, that his hand can deliver, that his providence can provide, that his mercy can save ; when, to human view, deli- verance, provision, and salvation seem impossible. Oh for more implicit reliance on Jehovah's power and faithfulness ! Prayer. — O, most merciful Father, allow us to approach thee as the God of Abraham. Thou didst pronounce him " the father of the faithful." Thou didst enable him to trust in thee with all his heart. He " staggered not at the promise through unbelief." Relying on thy faithfulness, he cheerfully obeyed thy commands, even when thou didst require hia THE BACKSLIDER, 215 dearest earthly blessings. Graciously enable us to copy his example. Eradicate from our hearts the seeds of unbelief. We are prone, O Lord, to sink down under trouble, as though there was no relief even from thee. Pardon this distrust, we beseech thee; and enable us to stay ourselves on thee, and to hope in thy mercy. When we labour for the sal- vation of souls, and are tempted to believe that no blessing will follow, may we be rebuked by the ques- tion, "Is any thing too hard for the Lord?" Or if, OLord, we are at anytime disposed to ask, in the spirit of doubt or unbelief, how can this sin-ruined world be converted to thee, may we be silenced and con- vinced by thy promises, and the power of thy re- generating grace, which is able to fulfil them. O make us *' strong in faith, giving glory to God." Permit us to apply thy precious promises to our own souls. May we exercise a child-like confidence in thy truth. Although so insignificant, so guilty, yet are not these promises ours? Are they not all "yea and amen in Christ Jesus ?" We would plead them in Jesus' name. We beseech thee to fulfil them for Jesus' sake; that "thy kingdom may come," and *' that all men may honour the Son even as they honour the Father." Amen. MEDITATION XLIl. THE BACKSLIDER. Nevertheless I have somewhat against thee, because thou hast left thy first love, Rev. 11. 4. What Christian does not look back with some degree of mournfulness, as well as with gratitude. 216 BOOK FOR THE SABBATH. upon the history of his early religious experience ? It is true, we were then influenced principally by feeling. But that feeling was deep and delightful. It was the strong emotion of love to God and man. The change which the Holy Spirit had wrought, was a great change. Tlie Bible, once so dull, had then become the most precious of books. We roved through the promises as through a field of fragrant beauties. All nature wore an unaccus- tomed loveliness. God was seen and adored in every thing. Prayer was as our very breath, and praise dwelt upon our lips. The people of God were inexpressibly dear to us. The sanctuary was as the portico to heaven, and the word of God was sweeter to the taste than " honey and the honey- comb." These were the scenes and emotions of our first love. They were not indeed without some passing clouds ; for many a sore temptation beset us : but who can review them, and not wish for a return of similar emotions } It becomes us to ask, why these feelings were not perpetuated, nay, increased by the lapse of time. Have we grown cold in the service of our God ? Have we lost or left our first love ? If so, then has God " somewhat against us." This change cannot have taken place v^ithout guilt. God is the same glorious being as he was then. The Bible is still as precious in itself. Prayer is now equally a privilege as then. Oh, has not some secret evil been in operation to cool our love, to abate our zeal, to separate us from our God ? Is it the love of the world } Is it the love of the creature ? Is it ambitious designs, or sensual indulgence } THE BACKSLIDER. 217 Search us, O God, and enable us to search our- selves. It is time to return from our wanderings. Yes, we will retrace our steps ; peradventure God will again " lift up the light of his countenance upon us," and " restore unto us the joys of his salvation." Prayer. — Oh that we were as in months past, when the candle of the Lord shined upon our heads! Those were happy days, "We remember them with gratitude, but with sadness. They have, alas ! been succeeded by days and months of darkness and of sin. O Lord, we have indeed left our " first love." How delightful were the days of our espousals ! Then was prayer no burden. Our feet seemed to be winged, as we ran the Christian race. We then possessed the *' heart of flesh." Inflamed with love and zeal for Christ, his yoke was easy, and his bur- den light. But oh, we have to mourn over a sad decay in our spiritual aflections. A thousand tempt- ations have pressed in upon us ; and, by yielding, we have driven ourselves from thee, and become cold in thy service. Well mightest thou cast us off", for our frequent backslidings. But thou, O God, art unchangeable. Whom thou lovest, thou lovest to the end. This is our hope. We come to thee, im- mutable Jehovah, and beg thee to receive thy guilty but returning children. Embrace us once mere in the arms of eternal love. O, ]et us once more re- joice in our Father's smiles. Though wanderers, we have been wretched. Our souls can find happi- ness in nothing but thyself. We do, therefore, renew our vows to be thine j yes, thine for ever. Bind us to thee by " the cords of love." Fasten our affections to the cross of Jesus. Never, never let us wander more. Amen. 218 BOOK FOR THE SABBATH. MEDITATION XLIII. PLEASING GOD. But without faith it is impossible to please him : for he that Cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him, Heh. xi. 6. The more we confide in God, the more do we honour him. Nothing in the conduct of the dis- ciples met with a more frequent rebuke from the Saviour, than their unbehef. God would have us beheve what he says, and confidently expect the fulfilment of his promises. But, alas ! we are tempted, at times, to doubt even some of the fundamental truths of rehgion. The relics of scepticism are connected with our remaining de- pravity. In the sight of Jehovah, such thoughts are as guilty as they are oiFensive. We are to " beheve that God is." Can a doubt enter the mind on this point ? Where can we look — to what object in the entire universe — which rebukes not the sceptical thought ? It is " in him that we live and move ;" we should, therefore, in approach- ing him as suppliants, regard him as nigh ; as in us and around us. We should also remember and beheve that "he is a rewarder of them that dili- gently seek him." How precious this promise ! But we must remember the condition, " diligently." It is not a cold and formal service that he will recompense. It is not a careless or infrequent apphcation that he will approve. No ; we must with agonizing earnestness seek after God. We must give " all diligence" in the work, and bring PLEASING GOD. 219 all our powers to bear upon it. We must do it in faith ; assured that God will reward us with success. Then will he " lift upon us the light of his countenance." He will give us the Holy- Spirit. He will make us " heirs of God," and "joint-heirs with Christ." He will make " crooked things straight, and rough places plain." Oh, then, let us henceforth come to our Father with a believing heart. Let us come in the spirit of adoption. Let us throw ourselves upon his mercy, and seek, in the name of Jesus, those things wliich we need, and which he has promised to all his confiding children. Prayer. — O God, " before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting thou art God." Thy existence is declared in every object in nature, and confirmed in every event of providence. " Thou art over all, and through all, and in us all." Enable us to come to thee in a humble, believing frame of mind. May we believe not only that *' thou art ; but that thou art a rewarder of that diligently seek thee." Encouraged by this precious promise, we come, in the name of Jesus, to implore thy forgiveness and favour. Unworthy and guilty as we are, thou wilt not reject us, if we come through the merits of our great atoning High Priest. But, O Lord, to obtain thy blessing, we must seek thee " diligently." No sluggish efforts will avail. " The effectual and fervent prayer" must be offered. ' Oh, give us this spirit of prayer. Let us pour it forth, mingled with humility, penitence, and faith. May we plead with an earnestn;iss and importunity proportionate to our necessities. Then let us have the rich reward. The reward we crave is, that we 220 BOOK FOR THE SABBATH. may know thee more, and serve thee better ; that we may be perfected in thy love ; that we may be transformed into the image of Christ ; that we may have grace to take up our cross daily, and follow him ; that we may love thy church, live to thy glory, labour for thy kingdom, and that we may " live unto the Lord and die unto the Lord." These things constitute the reward for which we plead. Oh, grant them unto us, as free, rich, unmerited mercies, through Jesus Christ our Lord. Amen. MEDITATION XLIV. CONVERSATION. Only let your conversation be as it becometh the gospel of Christ, Phil. i. 27. How persuasive and powerful would be the influence of Christians, did their conduct and conversation always comport with the gospel ! Each member of the church would be a " living epistle, known and read of all men." Christ would no longer be " wounded in the house of his friends." Christians w^ould reflect the image of their Lord. The eyes of the world would be riveted upon them ; and men would be compelled to acknowledge that " they had been with Jesus," and that they " loved one another." To a vain and wicked world, this would be powerful preach- ing. Nothing arms the conscience of sinners with such power as a holy example. Theoretically the wicked know the gospel to be pure. But how would they feel its obligations, were all its pro- fessors habitually to exemphfy it ! Then, the line CONVERSATION. 221 between " those who serve God and those who serve him not" would be broad and visible. Conscience would then do her office with tenfold power. No building up in sin on the faults of professors could then be practised. God would be glorified, and the world, we might hope, would be speedily converted. With such motives to a godly life, how is it that we have so often furnished an occasion for the enemy to blaspheme ? Oh, let us weep over our past conformity to the world. Let a broad line of distinction be seen henceforth between our conduct and that of the wicked. Let us be guided and governed by the principles of the gospel. What it approves, let us pursue ; what it condemns, let us avoid. Let us keep close to the counsels of our blessed Master ; and let " the same mind be in us which was also in Christ Jesus." Prayer. — Blessed be thy name, God, that thou hast given us a perfect rule of moral conduct. Thy "law is holy, and just, and good." " In keeping it there is great reward." How pure also is thy gospel ! It is but a more complete development of the law, with additional motives to obedience, drawn from the tender mercy and dying love of Jesus thy Son. But oh, how far short do we come of fulfilling the precepts of the law or the gospel ! We profess to be entirely governed by them ; but, alas ! the selfish heart suggesteth a thousand base and unworthy motives. Still do we " dehght in thy law after the inward man." We would fain be governed by its precepts both in feeling and conduct. Inscribe it upon our hearts with thine own hand, that we may not depart from thee. How glorious, also, is thy u2 222. BOOK FOR THE SABBATH. gospel ! our blessed Redeemer, thou hast taught us how to live. Thy own lovely example is before us. But how often hath our conduct been in contrast with thine ! How unworthily of our high vocation have we walked ! But now grant us thy grace that we may order our conversation according to thy gospel. Make us to let our light shine before men. We pray that we may exemplify thy gospel so stri- kingly, that others maybe led to embrace it; that the Father may be glorified, and thy blessed cause advanced. Thus may we and every other professed follower of Christ live and act ; that the world may see how transforming and glorious is thy grace, until all shall come to the knowledge of the truth, and every knee bow to thy universal sceptre. Amen. MEDITATION XLV. THE CAUTION. Love not the world, 1 John ii. 15. Hard requisition this to the unsanctified heart ! For " the things that are in the world" are the objects of its deepest interest — of its supreme affection. The creature, in some form or other, has absorbed its desires. Now it is a thirst for gold ; and now it is the promise of preferment ; and anon, it is the indulgence of a mere sensual appetite. Some make a heaven of their domestic joys ; and some are wholly devoted to the pursuits of science. In the command, " Love not the world," it is not intended that we should feel no interest in its concerns ; that we should cease to admire its THE CAUTION. 223 scenery ; that we should forget . the claims of kindred and affection ; for in all these respects religion allows what is lawful and proper ; but the interdict respects the sin of placing the world first, and God and his service secondary in our desires and affections. The requisition is, that we *' seek first the kingdom of God, and his righteous- ness," Matt. vi. 33. We must cease from our idolatry. We must give to God his rightful domi- nion. When we love any object more than him, or when we prefer mere earthly pleasure to his service, then do we love the world, and " the love of the Father is not in us." Needs the Christian this exhortation ? Alas ! too often are we found looking back with secret longings after the world. The objects of sense still claim too much of our regard. Oh, let us hear the voice of God, saying, "Love not the world." "Set your affection on things above." Every affection we give to earth is a ligature, in breaking which, death will give additional pain ; but every affection we give to heaven, will be a pinion to bear the soul in triumph to its eternal rest. Prayer. — And now, Lord, we pray that thou wouldst give us the victory over the world, and the flesh, and the devil. These potent enemies can be overcome only by the power of that faith which is the gift of God. How often have we been brought into captivity to one or another of these adversaries ! We have thought that our mountain stood strong. The world hath seemed at times to be a conquered enemy. But how little of ourselves have we known, in supposing it had lost its power over us! O Lord, 224 BOOK FOR THE SABBATH. we have found our weakness, and have felt how in- adequate are our strongest efforts to resist its influ- ence. When it holdeth forth the prospect of its gains, or its pleasures, or its honours, our poor depraved hearts are kindled with excitement. Desires which we had supposed slain, recur with terrific power. Lord, help us to overcome. Impart thy strength to our weakness. Give us such soul- enrapturing views of thyself, and such a relish for thy service, as shall make the world seem but vanity. Do we not still love thee, O our God ? and can we not, amid all our wanderings, still say in sincerity, " Whom have we in heaven but thee ; and there is none upon the earth that we desire in comparison with thee ?" Then let us love thee more and more. Let every idol be abandoned. May we, by holy con- templation, converse so habitually with heavenly things, that we shall feel but '* as strangers and pil- grims on the earth ;" whilst we regard the heavenly state as the soul's happy home, upon which our most eager desires shall fix, and whither our feet shall travel with increasing zeal. Grant this, O Lord, for the Redeemer's sake. Amen. MEDITATION XLVI. HUMAN FRAILTY. Then shall the dust return to the earth as it was : and the spirit shall return unto God who gave it, Eccles, xii. 7. The body, then, is but finely organized dust. The eyes, so radiant with the light of mind — the hair, so finely spun, and of such uniform texture, are but dust, and are soon to be reunited with HUMAN FRAILTY. 225 kindred dust. The whole frame-work of the body is to crumble at the touch of death. His cold hand is soon to be laid upon us, and then what a change will take place ! The very hneaments of beauty are now turned into deformity. The eye, that most attractive organ, we are obliged to close, in order to shut from the view of survivors its fixed and in- expressive glare. There is a cold collapse of every feature, telhng us that the ethereal inhabitant is gone. Even relatives will be constrained to take up the body, and bury it out of their sight. Then it returns to its original elements. It is soon in- corporated with, and undistinguished from the cold clay that surrounds it. But where is the spirit ? Has death, in invading the body, extinguished the soul ? Oh no ; the spirit hath returned unto God who gave it. The last pulsation of the heart gave it libert)'. If sanctified by the grace of God, it flew on angel's wings to the bosom of its Saviour. Like the beautiful chrysalis, it burst from its fetters, and expanded its wings in the sun-light of heaven. But if the soul shall go unprepared ; if at death it shall be claimed by justice, and dragged to Heaven's tribunal to answer for a thousand sins unrepented of, unpardoned — oh, how fearful will be the transi- tion ! Let us, then, consider our latter end. Let us take a look at death as an event which we must personally meet; and let us ask ourselves, if we are at this moment prepared to go ? Are we truly penitent ? Have we, by faith, taken hold of Jesus, who is " the resurrection and the life ?" Can we say, that " for us to live is Christ.''" Are we " crucified to the world ?" In one word, Are we 226 BOOK FOR THE SABBATH. living the life of the righteous ? Let us answer these questions as we would if this were our last hour, and eternity, with all its terrors and its transports, were in view. Prayer. — O God, the decree which hath gone forth, consigning the body to the dust, is but the righteous retribution of sin. We recognise it as the mark of thy disapprobation towards our guilty race. Nor would we complain that we must pass the dark portals of death, inasmuch as we are among the chief of sinners. But the thought of dying is terrific. Our souls shudder at the approach of the king of terrors. Deliver us, O God, from this bondage, to which hitherto we have been so subject. Take away these gloomy apprehensions, and extract " the sting of death, which is sin." Let us be but cleansed from sin, and then we shall no more fear to die Then, O Lord, shall we obtain the victory, which, through Christ, is given to believers. " Where sin hath abounded," may thy *' grace much more abound." In these hearts, where "sin hath reigned unto death," oh may " grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord." Not only do we desire submission and resignation in view of the certainty and solemnity of death ; but, we be- seech thee, give us even ** a desire to depart, and to be with Christ, which is far better." Help us to live the life of the righteous, and then, when the hour of our departure shall come, may we " die the death of the righteous ;" and may our " last end be like his." Oh for the presence of our Saviour, when we are called to '* pass through the valley of the shadow of death!" Then may we " fear no evil." May our spirits, stedfast in hope, and " looking unto Jesus," lie sweetly resigned, and depart, if not in triumph, at least in holy tranquillity. And when THE CONSUMMATION. 227 the trumpet shall sound, may our sleeping dust come forth in the image of the Saviour, and reunited with the happy soul, be for ever with the Lord. MEDITATION XLVIL THE CONSUMMATION SACRAMENTAL. It is finished, John xix. 30. Thus exclaimed the dying Saviour, and imme- diately he gave up the ghost. In these words we have the consummating act of the great work of redemption. The cup which the Father had given, was now drank even to the dregs. Henceforth sufferings were to be exchanged for joy, and igno- miny for glory and honour. From that body, quivering in death, the spirit passed in triumph to Paradise. There is no more suffering now. " It is finished." From the moment of his appearance in the world, until the moment of his departure, his life was little else than a continued scene of trial. He was indeed " a man of sorrows and ac- quainted with grief." But even our Redeemer's sufferings had an end. The prospect grew darker and darker at every step, until his soul was over- whelmed in anguish at Gethsemane, and was wrapped in more than midnight gloom on Cal- vary. There even the Father's face was hid. " My God, my God, why hast thou forsaken me?" Matt, xxvii. 46. But hark! he exclaims, "It is finished." The death-pang is felt, and his last 228 BOOK FOR THE SABBATH. words assure us of the final triumph. O my Re- deemer, was all this endured for me ? Could nothing less than thy life-blood answer the de- mands of a violated law, and secure for me the mercy of Heaven ? Could nothing less " finish transgres- sion, make an end of sin, and bring in everlasting righteousness } " Then let me fall at thy feet, mea?iing the gratitude which I cannot express. For such love, I would give myself, and all T have, to be thine, and to be employed for thee for ever. Let sin no more reign in my mortal body, Rom. vi. 12. Let me take a view of its turpitude from the blood-stained cross ; and when the table is spread, whereon the emblems of thy dying love are laid, let me go and commemorate that love, and renew my vows to be thine for ever. " Were the whole realm of nature mine, That were a present far too small ; Love so amazing, so divine, Demands my soul, my life, my all." Prayer. — " Thanks be unto thee," O God, " for thy unspeakable gift." Thou wast " not willing that any should perish, but that all should come to re- pentance ;" but forseeing that all must perish, unless an infinite sacrifice were made, thou didst '* give thy only begotten Son, that whosoever believeth in him should have everlasting life." From the bosom of the Father — from the bliss of heaven — he came to bleed and die for us, lost sinners. One with the Father, he was willing to become one with us, that through "the incarnate mystery" we might become reunited to the Father. Precious Saviour ! what language can pro- perly express thy condescension and compassion ! THE COMFORTED AFFLICTION. 229 What requital can we make thee for thy labours and thy dying love ! Thou didst " finish the work which was given thee to do." Wondrous work ! It was no less than to raise our ruined nature from the fall ; to pay to violated law a full equivalent ; to satisfy Divine justice; to open the gate of mercy to mankind; to secure the soul's purification, as well as its pardon ; to disappoint the powers of hell, and to fill all heaven with new raptures. Wondrous work indeed ! Who but thyself could have undertaken and finished it ! Thy dying breath hath pronounced it finished. Glo- rious consummation ! Oh, let us partake of the benefits of so dear a purchase ! Nothing can be added to this finished salvation, nor can any thing be taken away. Blessed be thy name, no merits of ours are needed. We come, then, naked, poor, and wretched. May we have faith to receive this finished salvation, and hearts to give thee all the glory. Amen. MEDITATION XLVIII. THE COMFORTED AFFLICTION, The Master is come, and calleth for thee, John xi. 28. Precious intelligence ! How must the heart of the pious Mary have been soothed, when she was informed that her Lord had come to administer the cup of consolation ! What hand but his could wipe away her tears, and speak peace to her troubled spirit ? Himself " a man of sorrows, and acquainted w^ith grief," he could enter wdth deepest sympathy into her afflictions. It was for this object, among others, that he came as a sojourner in this "vale of tears." It was to bear our X 230 BOOK FOR THE SABBATH. griefs, and to carry our sorrows. Behold him approaching the hospitable mansion at Bethany ! There he had found a shelter from this friendless world. There he had experienced the assiduities of sincere and devoted friendship. But now La- zarus, whom he loved, sleeps in death. The heart-broken sisters are mourning that their Lord had not been with them to stay the malady, and save their brother. But hark ! the well-known footstep is heard. " The Master is come." But, " Oh I" exclaim the weeping sisters, " he has come too late !" The declaration implies too little faith. Jesus has not come too late. His voice can raise the dead. " Dry up your tears," says the compassionate Master; "only believe; your brother shall rise again." This cheering word the pious Martha bears to her weeping sister ; and instantly she goes from the place of sorrow to the place of sweetest consolation — to Jesus's feet. Let the mourner imitate the conduct of Mary. Be thy grief ever so great, listen to the call of Jesus. He invites you to come, and cast your burden upon him. Mourner, sit not down in hopeless sorrow. There is One who can enter into thy troubles. He drank a far more bitter cup ; and can enable you to drink your cup with holy submission. Although you cannot now expect a miraculous interposition —though death will not be called upon to deliver back the loved one ; still Jesus will come, if you invite him — and pour into your soul the balm of heavenly consolation. Let every child of affliction listen to the gracious invitation, "The Master is come, and calleth for thee." THE COMFORTED AFFLICTION. 231 Prayer. — To whom shall we go, in the hour of affliction, but to thee, O Redeemer, who wast thy- self "a man of sorrows, and acquainted with grief?" The sufferings of soul and body incident to our nature, saving that of sin, thou didst endure, that we might find in thee a sympathising Friend, as well as an almighty Saviour. Thou wast " tempted in all points like as we are, yet without sin. Grant, then, that we may hear thy voice inviting us, as thou didst weeping Mary, to come to thee, and to cast our sor- rows at thy feet. If left to sustain the burden alone, Lord, we shall sink ; for it is heavier than our feeble spirits can endure. How weak are the powers of nature, even when no afflictions press upon us ! But when the stroke actually falls, how do we faint with- out thine all-supporting arm ! It is in vain, O Lord, that we look for consolation from the world ; or even from the dear friends who feel for us. Their sym- pathy cannot reach the deep fountains of grief. The wound is too severe to be stanched by any but a Divine hand. It is only that dear hand which was pierced, and that heart which burst in agony on the cross, which can effectually soothe or heal the broken heart. We bring' our burdens. Lord, to thee. We acknowledge the rectitude of thy dealings, and in our heaviest trials we bow to the justice which imposeth them. We deserve it all ; yea, ten thou- sand times more than we suffer. Still may we come, and crave that grace which can help us to bear the load, and which can sanctify the dispensation to the good of our souls. Oh, let the rebukes of thy pro- vidence lead us to repentance ; let us be weaned thereby from the world ; and through this and other tribulations let us enter at last into the kingdom of God. Amen. 232 BOOK FOR THE SABBATH. MEDITATION XLIX. DEPRECATION. And lead us not into temptation, Matt. vi. 13. Daily, yea, almost hourly should this prayer arise ; since there is scarcely a place or a moment, in which we are not exposed to the influence of the tempter. The body with its impulses is in close contact with the soul. How does it plead for in- dulgence ! Every sense is an inlet to temptation. The eye is roving after the forbidden object. The appetite is clamorous for dainties, or pushes us be- yond the bounds of strict temperance. The very touch will sometimes sting the soul. Around us on every hand are seductive influences, by which Satan manages to rouse into action the wrong desires. Here the cup of sensual pleasure is presented ; there the golden idol ; and there again, in distant but attractive glory, rises the temple of fame. Go where we will, the enemy is in our path. If we muse in solitude, the imagination will tempt us away to scenes of folly and of sin. If we mingle in the social circle, flattery, and pride, and vanity, and sensual emotions, will sometimes be provoked. If we engage in traflic, oh, how difficult to keep " a conscience void of off"ence towards God and men!" If we perform even a religious exercise, the tempter will be near to promote hypocrisy or self-complacency. Where can we flee to hide our- selves from his power } He followed our Master even into the solitary wilderness ; and shall we hope to escape ? But Jesus has put into our DEPRECATION. 233 mouths a prayer of defence ; " Lead us not into temptation." Sensible of our exposure and weak- ness, let this petition dwell on our lips. If offered in sincerity, if we truly hate sin, and wish to avoid its contamination even in thought, there cannot be a more suitable prayer than this ; nor will it be offered in vain. He who taught it us, well knows our liability to sin ; and having been himself ex- posed to Satan's attacks, he will not fail to succour those who call upon him. Prayer. — Blessed Saviour, who hast taught us to pray, " Lead us not into temptation ;" to thee may we flee in every dark distressful hour, and find thee *' a refuge, a very present help in trouble." Even in our best frames, we feel, O Lord, how weak is our strength, how faint are our hopes of persever- ance! No arm, we are confident, but thine can hold us up, and bear us forward in the path of duty. But ah, how soon is our sky overcast ! One hour finds us rejoicing, and the next sees us covered with confu- sion, and overwhelmed with apprehension. Satan is at hand watching for opportunities to ply his darts, and scarce an hour passeth in which there is not an opening for his attacks. The body is one source of temptation. O Lord, enable us to keep it under, and to bring it into subjection. Enable us " to crucify the flesh, with its affections and its lusts." But what power, O Lord, could the body have, if the heart were not wrong ? Alas ! here is the fountain of evil. " Create in us a clean heart," and all will be safe. Since, blessed Saviour, thou wast thyself tempted, and knowest the wiles of the adversary, oh, be thou our strength and our shield. Help us to say to every evil suggestion, " Get thee behind me, Satan." Help us to contend against worldly allurements ; and X 3 234 BOOK FOR THE SABBATH. clothed in the panoply of the gospel, may we be able, through thy strength, to overcome all our spiritual enemies, and we will ascribe the victory and the glory to thy name alone. Amen. MEDITATION L. ENCOURAGEMENT. This man receiveth sinners, Luke. xv. 2. Though spoken by an enemy of Jesus, these words are a precious testimony to his condescending love and mercy. " I came," says he, " not to call the righteous, but sinnerstorepentance,"Luke v. 32. Blessed truth ! Were it not for this, how many a poor soul would go weeping to the grave ! The heart, deeply smitten with a sense of its sins, feeling almost as if there could be no mercy for one so vile, has caught at these encouraging words, and ventured to make applcation to Jesus. He " receiveth sin- ners." This has inspired confidence in the soul, even when conscience has been so loud in her re- proofs, as almost to overwhelm the mind with de- spair. Why need any keep back from the gracious Saviour on the ground of their unworthiness ? This is the very ground assumed, on which Jesus will welcome them. It is not the righteous, not the worthy, whom he calls, and whom he receives. Oh no ; it is " the poor in spirit," those who feel themselves " the chief of sinners." , It is the Mary Magdalenes, the publicans with broken hearts and weeping eyes, whom Jesus receives. Said he not to one who wept over her sins, " Daugh- ENCOURAGEMENT. 235 ter, thy sins are forgiven thee ? " Said he not to another, " This day must I abide in thy house?" And to another, " O woman, great is thy faith ?" Let nothing, then, hinder us from fleeing at once to this gracious DeHverer. Are our sins many and aggravated ? Do they seem of mountain magnitude ? Who but Jesus can take them away ? What but his blood can wash out the crimson stain ? Venture, then, to go, and lay thy polluted soul at his feet. He "receiveth sinners." This is enough, even for the vilest. On this assurance we may go to him ; we may cast our burden on him, and commit our souls into his hands, not doubting that his " blood cleanseth us from all sin." Prayer. — Blessed Jesus, hadst thou not uttered words of encouragement even for the vilest who mourneth for sin, we had not dared to make ap- plication to thee for mercy; for not only are we sinners, in common with others, but there seemeth to be in our case a deeper criminality, from circum- stances which thou only canst know and appreciate. What the guilt of others may be we know not ; but fixing our eyes upon our own case, it seemeth as if none could have sinned in a manner so vile, so un- grateful. We know it would be depreciating the merits of thy blood, to assert that it could not reach and cleanse even our guilt ; nor would we dare to indulge the thought ; but at times, something will suggest the impossibility of our finding mercy even at thy hands. O, rid us of this unbelief ! Let the assurance that thou receivest sinners, comfort and encourage us. Reveal to our faith thy sufficiency ; and enable us to cast our sin-sick, sin-burdened souls at thy feet. Let the examples on record of thy willingness to receive even the chief of sinners, urge 236 BOOK FOR THE SABBATH. US to flee without delay to thy mercy. Yes, we will come, even now, with all our inward burdens. Re- ceive us, O Lord, and speak to us, as thou didst to weeping Mary. Say to us, " Your sins, which are many, are forgiven." Those words of mercy shall fill our souls with " joy unspeakable." Since thou receivest sinners, 0, receive us, who are among *' the chief of sinners." MEDITATION LI. THE NATIVITY CHRISTMAS. And she shall bring forth a son, and thou shalt call his name Jesus : for he shall save his people from their sins, Matt. i. 21. We have here the annunciation not only of the Saviour's birth, but of the great end for which he is born. What heart can contemplate this event, and not be overwhelmed with a sense of the Divine goodness ! " Unto us" this " Child is born ; unto us" this " Son is given." The angel of the Lord is sent to proclaim his advent. All heaven is moved at this interposition of the Divine mercy. Christ Jesus comes in a weak and lowly form. He con- descends to be born of a woman — to be " made under the law, to redeem them that were under the law, that we may receive the adoption of sons," Gal. iv. 5. If Jesus had not been born, there had been no hope of forgiveness. " There is none other name under heaven given among men, whereby we must be saved," Acts iv. 12. Without this Sa- viour, how dark and terrifying would have been our prospects ! Satan would have triumphed qirer THE NATIVITY CHRISTMAS. 237 the destruction of our entire race. The grave would have closed over us, until the " resurrection of damnation." Every earthly prospect would have been covered with gloom. Adore then, O my soul, the Prince of hfe, who, for thy salvation, thus humbled himself to the form of a servant. His very name is precious. It is "Jesus." Is there not in this name something attractive ? Speaks it not of salvation ? O ye, who feel sin to be a burden, who daily groan over its polluting load, remember " Jesus." That name ensures salvation from sin. Oh, remember, the blood that pardons, also puri- fies. If thou art borne down under sin's oppres- sive weight, look unto Jesus. It is his voice which says, " Thy sins are forgiven thee." But let no one dare to call Jesus his Saviour who consents to live in sin, who wishes to have " fellowship with the works of darkness." That faith alone is genuine which " purifieth the heart." Prayer. — Ever blessed Lord and Saviour, make us to feel our obligations for thine interposition in our behalf. Thy coming hath brought us not only pardon, but purification from the pollution of sin. Didst thou leave thy glorious throne, d?dst thou humble thyself to be born of a woman, in order to rescue such abject worms as we are ? Infinite con- descension ! Amazing love ! We stand astonished at thine advent, thy suflferings, thy triumph. As we pore upon the scene of thy nativity, we are lost in view of the extremes of greatness and of mean- ness. We see God in human flesh. Thou art the Babe of Bethlehem, cradled in a manger ; and thou art the " mighty God, the everlasting Father." We would bow with the reverential wise men of the east, 238 BOOK FOR THE SABBATH. and oflfer thee, not the odours of incense, but the poor sacrifice of our sinful hearts. O Jesus, let these hearts be broken for sin. Let them be laid a willing sacrifice at thy feet. Take us, and purify us from all sin. This was the end of that salvation which thou didst bring ; and this is what we need, and what we most earnestly implore. 0, save us from the power and pollution of sin. Let it no longer " reign in our mortal body." " Create in us a clean heart, and renew a right spirit within us." To thee shall be all the glory. Our song shall ever be, " Unto Him that loved us, and washed us from our sins in his own blood, to him be glory and dominion for ever and ever." Amen. MEDITATION LII. THE SOLEMN QUESTION THE NEW YEAR ANTICIPATED. For what is your life ? It is even a vapour, that appeareth for a little time, and then vanisheth away, James iv. 14. What is more fleeting than a vapour } We have scarcely time to notice it, ere it is gone. The mist that lies on the mountain- side, bom in a night, receives the sun-beam of morning, and fades away from our vision. And is such the life of man ? Truly the pen of inspiration has drawn a vivid picture of our vain life. Nor is this the only passage of inspired truth which speaks the same idea. " Man," says the psalmist, " at his best state is altogether vanity. Surely every man walketh in a vain show," Psa. xxxix. b, 6. " He cometh forth like a flower, and is cut down : — in the THE NEW YEAR ANTICIPATED. 239 morning it flourisheth, and groweth up ; in the evening it is cut down, and withereth," Job xiv. 2 ; Psa. xc. 6. Time past is as though it were not. As to the time to come, we know not whether another year will find us in the land of the living. How many during the past year — some of whom were known to us, and, it may be, loved, dearly loved, by us — have gone to the chambers of death ! Their race is run. They are no longer objects of interest to any but to those who loved them. The unthinking world tread carelessly over their graves. Oh, what supreme vanity are the projects of the ambitious and the covetous ! What object is worthy of our pursuit, save the discharge of duty, and preparation for eternity ! Let us be deeply impressed with the shortness of time, and with the importance of " working while it is day." Look back, my soul, and see how time has fled unim- proved ; nay, worse, even murdered, in indolence and in sensual indulgence. Oh the past ! Painful is the review of life's scenes. But let me " redeem the time," seeing that "the days are evil." Let me save, out of a lost existence, some fragments, which shall tell of good accomphshed by the grace of God, and wliich shall serve to light up my otherwise gloomy pilgrimage. Prayer. — In view of our frailty and our sin, we may well exclaim, " What is man, that thou art mindful of him !" We are of yesterday, and to-morrow we die. What goodness and forbearance hast thou shown, in sparing us to the present hour! How many sins and provocations have marked our course from childhood onward : and what hardness of heart 240 BOOK FOR THE SABBATH. have we evinced under the various dispensations of thy providence ! Truly " thou hast not dealt with us after our sins, nor rewarded us according to our iniquities." Hadst thou cut us down long since, and consigned our bodies to the tomb, it would have been but a righteous expression of thy displeasure against us ; nay, hadst thou cast our souls into hell, it would have been a retribution which the universe must have approved. How have we abused the powers given us to glorify God ! How have we wasted our time extended to us that we might repent and turn to thee ! How have we slighted the day and the means of grace, conferred on us, but withheld from millions! We bow in deepest shame before thee, thou offended, yet long-suifering Jehovah. Oh, let us now receive forgiveness and grace. Help us to redeem time which has been lost and abused to purposes of evil. May we devote what remains to thy service, and to preparation for eternity. Blot out, O God, from thy book, all the past. Let the precious blood of the Lamb cancel the dark account. Let thy Holy Spirit strengthen us to commence anew our journey, and to " run with patience the race that is set before us." Whether our days be few or many, may they all be spent in thy service ; and when they shall close, let our spirits cheerfully bid adieu to earth, in the sweet and comforting assurance of future felicity, through our Lord Jesus Christ, to whom be glory for ever. Amen. THE RELIGIOUS TRACT SOCIETV.