lick and private exercises of God's worship," with no other exceptions, than those which we are afterwards to notice.

"God's worship," you will observe, includes in it, not only acts of prayer and praise, in which it immediately and more especially consists, but also every thing calculated to dispose us to those acts, and enable us to perform them with enlightened and holy ardour; and indeed, whatever has a tendency to promote the honour and glory of God.

The exercises suitable for the Sabbath are so many, that I can do little more than name them, and furnish you with some hints, on which you must enlarge for yourselves.

1. Meditation.-This is a duty too little practised, or thought of, by Christians generally. The Psalmist says "My meditation of thee shall be sweet, I will be glad in the Lord." Meditation, intermingled with devout ejaculations and aspirations of soul, is exemplified in many of the Psalms, and should form a part of a Christian's exercises on every Lord's day. The subjects of meditation are the works, the government, and the providence of God-his providence in relation to our own lot in life particularly-and more than all, the glorious plan of redemption, as a whole, and in its various parts and aspects.

2. Self-examination.-This is a duty which no Christian should neglect on the Lord's day. He should, if I may so speak, settle his spiritual account with himself, on the regular return of this day. He should examine, generally, whether he is in a gracious state-consider whether he is gaining or losing in religion; and should particularly go over the past week, to mark his defects, to observe the temper he has been in, the example he has set, to repent of what was wrong, and

to form good resolutions for the future.

3. Secret prayer and praise.-AIthough no real Christian can neglect secret prayer, habitually, on any day of the week, yet he should perform this duty more frequently, particularly, and extensively, on the Sabbath, than he ordinarily can on other days-unless they be days specially set apart for the purpose of prayer. It is in secret prayer and praise, that the soul of the believer holds converse and communion with God; and what so proper as this, on the day which he claims as his own: and when this converse and communion is very sensible, no exercise so fully antedates heaven, the sabbatical “rest which remaineth for the people of God."

4. Reading the Holy Scriptures, and other books of devotion.-This, although it should be, to some extent, and as circumstances favour, an employment of a portion of our time on other days, yet it demands a special attention on the Sabbath. As far as practicable, method should be adopted in this, as in every other important concern. Let me advise you, my young friends, to confine yourselves principally, if not wholly, to reading, studying, and meditating, on the word of God, in the former part of his day; to read some sound, doctrinal and practical writer, in the latter part; and to leave sacred poetry (except psalms and hymns), with religious periodicals, to the evening. By pursuing this course, you will avoid the danger, which seems to be real and imminent at the present time, that the numerous publications of a periodical kind, will exclude almost every other sort of religious readingShould this unhappily be realized, the rising generation, whatever zeal they may possess, will be greatly deficient in that sound doctrinal knowledge, which is the only sure basis of consistent, stable and exemplary piety.

5. Family devotion and cateche tical instruction.-Family devotion, you are aware, consists of prayer and praise, connected with the reading of the holy scriptures. These exercises should, ordinarily, be somewhat more extended on the Sabbath than on secular days; and the reading of some pious commentator, such as Henry, Burkitt, or Scott, on a portion of the divine word, will also be profitable. By catechetical instruction, I mean especially a due attention to the Shorter Catechism of our church, which every member of the family should be able accurately to repeat without book, and which the younger members should recite, and hear a portion of it explained by the head of the family. It will be well, if they can add the scripture proofs, and better still, if they can add to both the Larger Catechism-These were once common attainments, in pious families of our church; and I am persuaded that whatever has taken their place, is not for the better, but the worse. But in catechetical instruction, I also include a questioning of the children of the family, on a previous ly prescribed portion of the Bible; requiring an account of what other books they have read; and examin ing them, as to what they can remember of the discourses they may have heard in publick. It is this family instruction-which must, in most cases, be principally communicated and acquired on the Lord's day-that more than any thing-I had almost said, more than every thing beside-contributes to raise up a generation of well informed and stedfast Christians. It was this which long distinguished the best reformed churches, and for it, I am persuaded, no adequate substitute ever has been, or will be found. Publick worship.-This is an important and essential part of the exercises of the Sabbath, to all who can avail themselves of it. Alas! that there are so many parts of our

country, in which the privileges of the sanctuary cannot be enjoyed. But great is the criminality of those who neglect these privileges, when placed within their power. The command to such is explicit, "Forsake not the assembling of yourselves together, as the manner of some is;" and the pretence too often made, that the Sabbath may as well be employed without going to the sanctuary, as by attending there, is utterly vain and inexcusable. Nothing but the want of health and opportunity, can justify the omission. In religion, the blessing of God is every thing, and he will not confer it on those who disobey his command. Nor is it a formal attendance, but one truly devout, that God requires. We should, in ordinary circumstances, always make special prayer for a blessing to ourselves and others from the services of the sanctuary, immediately before going to them, if this be practicable; and for a blessing on what we have heard, immediately on our return to our retirements. But although I thus inculcate the duty of publick worship, I cannot forbear to say, that I think there are some Christians, who greatly err, in endeavouring to spend almost the whole of the Sabbath in publick. Much of it should be spent in private, in those exercises which I have already specified. Two attendances on publick worship are, as a habit, as many as will be profitable, to those who seek to employ their holy time in the most advantageous manner.

Religious conversation is the last exercise, that I shall mention as proper for the Lord's day. This should take place when Christian friends are together on this day, and whenever we go to, or return from, the house of God in company, unless we pass the time in silence. Conversation on news, or politicks, or other secular subjects, though mournfully common, is a real profanation of the day, in any part of

it, and peculiarly so, immediately before, or after, the services of the sanctuary. By this evil practice, all serious thought and good impressions are often prevented; or banished or effaced after they have been received. The conversation of Christian families, while taking their meals together, ought also to be on religions subjectsOften a profitable topick may be furnished by the sermons they have heard-not however if they be subjected to severe criticism, but when so treated as to impress the sacred truths which have been heard in publick.

III. I will now, in a few words, specify those "works of necessity and mercy," which may lawfully be performed on the day of sacred

rest.

By works of necessity, you will be careful to observe, we mean only those which could not be foreseen and provided against before the Sabbath; or those which, without the most serious injury, cannot be delayed till the Sabbath is past. Some of the most common of these are, flying from, and defending ourselves against an enemy; the extinguishing of fire, that has broken out and is destroying property; working a ship at sea; doing what is necessary for the burial of the dead, when delay would endanger the life or health of the living; stopping the progress of an inundation, or securing property which it threatens to destroy. Such are some of the works of necessity, and there may be others of a similar character. It is, however, of importance to observe, that we have no right to provide against risks which can happen only in the ordinary course of providence; and which it is very possible may never occur at all. In Exod. xxxiv. 21, we have this injunction, "Six days thou shalt work, but on the seventh thou shalt rest: in earing time, and in harvest thou shalt rest." Here is an explicit command, to forbear servile labour in seed time and har

vest, as well as at other times; because men might be tempted' to think that they might consider such labour, at these times, as a work of necessity. But it is not-All the risk there is of unfavourable weather, is in the ordinary course of Providence: the evil feared may never happen, and the apprehension of it, is not a sufficient reason for violating the rest of the Sabbath. The same may be said of sending a vessel to sea, for fear of a hindrance by the delay of a single day. Observation, I am persuaded, will prove, that all descriptions of men, who strictly observe the divine precept in regard to the Sabbath, will, in the long run, consult their temporal interest, as well as their Christian duty. Defensive war is lawful, but it does not warrant all kinds of military operations on the day of sacred rest. My observation convinces me fully, that the frowns of the God of armies have often, and remarkably, been manifested toward those chieftains and their troops, who have voluntarily chosen to bring on a decisive battle on the Sabbath of the Lord. We ought always to keep in mind, that we shall not be free from guilt if, by neglect or choice, we make the necessity which we plead. This is often done, in small matters, as well as in those of magnitude. It is clearly proper to satisfy our hunger, and to make a decent appearance in the house of God, on the Sabbath. But much servile labour is often employed for these purposes on that holy day, which foresight and diligence might entirely prevent. The necessary food for a family may be so far prepared, and all that pertains to dress, and to personal decency and comfort, may be so ordered, that very little shall remain to demand labour, or occupy time or thought, on the Lord's day.

Acts of mercy are such as are performed in visiting and relieving the sick and the poor; preparing food for a temperate repast for our

selves; feeding and taking care of cattle, and relieving them when their lives are endangered; making collections for the poor, and for the propagation of the gospel; and doing all that could not previously be done, to render ourselves comfortable in our habitations, so that we may attend to sacred duties with satisfaction and full effect These are the principal acts of mercy; but it is scarcely practicable, either in this particular or in that which immediately precedes it, to make the specification complete. Nor is it necessary-A truly conscientious person will be a law to himself, in regard to these things. He will, in cases novel and extraordinary, judge by analogy; and will always be more solicitous to have a conscience entirely void of offence, by keeping within the questionable limit, than to subject himself to doubt and apprehension by going beyond it.

I am now to close this protracted lecture, by making a few short remarks, which could not be so properly introduced in the previous discussion.

1. It is deserving of notice, that the fourth commandment begins in a manner different from all the rest. It is introduced with the emphatick word REMEMBER. For this there was doubtless a special reason, and I know not how it can be better stated, than in the words of our larger Catechism. That Catechism

says

"The word remember is set in the beginning of the fourth commandment, partly because of the great benefit of remembering it, we being thereby helped in our preparation to keep it; and, in keeping it, better to keep all the rest of the commandments, and to continue a thankful remembrance of the two great benefits of creation and redemption, which contain a short abridgment of religion: and partly because we are ready to forget it, for that there is less light of nature VOL. VIII. Ch. Adv.

for it, and yet it restraineth our natural liberty in things at other times lawful; that it cometh but once in seven days, and many worldly businesses come between, and too often take off our minds from thinking of it, either to prepare for it, or to sanctify it; and that Satan with his instruments much labour to blot out the glory, and even the memory of it, to bring in all irreligion and impiety."

Every clause of this pregnant answer, deserves to be distinctly meditated on, and kept in mind."

2. It is farther worthy of remark, that this precept is directed to those who have the charge of others

to parents, and to superiors generally. The reason of this also, shall be given from the larger Catechism

"The charge of keeping the Sabbath is more specially directed to governors of families and other superiors, because they are bound not only to keep it themselves, but to see that it be observed by all those that are under their charge; and because they are prone ofttimes to hinder them, by employments of their own."

I will just add to this, that magistrates, who are set to execute the laws, and are sworn to do so with fidelity, have a dreadful responsibility, when they suffer the enactments of the state against Sabbath profanation, to be grossly and flagrantly violated in their very presence, and permit the whole to pass without notice-What then shall be said, if they themselves are among the chief transgressors, and thus not only sin themselves, but encourage others by their impious example!

3. Finally-We are taught to expect that those who truly obey this precept, have reason to hope for peculiar spiritual communications on the Sabbath; and for the blessing of God on the whole of their labours through the ensuing week. "I was in the spirit on the

B

Lord's day," is the declaration of the apostle John, in describing at what time, and in what circumstances, he received his revelations; and we have heretofore had occasion to remark, that the blessings of Pentecost were conferred on the Sabbath; and that in every age, the people of God have found this day the season of their sweetest communion with their God and Saviour; as well as that on which the blessings of redemption are most commonly and largely extended to perishing sinners. These surely are considerations, which should induce those who regard the salvation of the soul as the most important of all concerns, and the light of God's countenance as the supreme happiness of life, to keep holy the Sabbath day, with all the vigilance and strictness that has been recommended.

Worldly prosperity too, which always ultimately depends on the blessing of God and the favourable order of his providence, is, we have every reason to believe, connected with hallowing the day of God, both by nations and by individuals. We need seek no farther for the ultimate cause of the many calamities which afflict nations denominated Christian, than their notorious profanation of the Sabbath of the Lord; and in these calamities our own nation has to expect a large share, if it shall follow, as there is too much reason to fear it will, the bad example which so generally prevails in European Christendom. In relation to individuals, I will only state the solemn declaration of Sir Matthew Hale, one of the most distinguished chief justices that England has ever producedIt is to this effect-that his worldly concerns were prosperous, or other wise, throughout the week, just in proportion to his right observance of the previous Sabbath: And he declares that he says this, not lightly, but as the result of long and careful observation. Let infidels

and profligates sneer at this, as they will; but do you, my young friends, regard it as the testimony of a man distinguished equally for strength of mind, for deep and various learning, and for eminent evangelical piety. "The secret of the Lord is with them that fear him; and he will show them his co

venant."

FOR THE CHRISTIAN ADVOCATE.

ON THE CALLING OF ABRAHAM.

Among all the distinguished personages whose names are mentioned in the sacred word, there is not one whose history deserves a more serious consideration, than that of the patriarch Abraham. His attainments in holiness were of the very highest kind: he is held up to the whole church as a pattern of faith and obedience, and he is distinguished by the two illustrious titles of "the Father of all them that believe," Rom. iv. 11, and "the Friend of God." Jas. ii. 23.

It is not our intention, however, at present, to consider the whole history of his life, but only that portion of it, which more immediately relates to his first calling of God.

Abraham was of the family of Shem, and the ninth in descent from him. He was born only two years after the death of Noah, 352 years after the flood, and 2008 years after the creation of the world. We know but little of the early history of his life, except that he was born among idolaters in the land of Chaldea, and that his parents, and probably himself, had fallen into the idolatrous practices of his countrymen.

When he had arrived at the age of seventy-five years, the Lord appeared to him, and called him to forsake his country, and his kindred, and his father's house, and to go to a land that he would show