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It is a serious thought that the prevalent national desecration of the sabbath will expose us to divine wrath, and to national judgments.

a season of backsliding and anarchy! Against more publicly. We should do all we can to all the profaners of the sabbath, and particularly expose its enormity, and to check its prevalence. against those who sold victuals, Nehemiah 'testi- We should complain of it, that if there be a fied.' He came forward boldly, declaring his suitable law, that law may be enforced. And if displeasure, remonstrating with the offenders, the law of the land be not sufficient, such an proving their conduct to be contrary to the enactment should be petitioned for and passed. law of God, and solemnly protesting against Nor should we forget to wield the powerful all such abominations. He explained the evil influence of good example and earnest prayer. of such conduct, and gave good warning, before he interposed his authority as governor. Finding it necessary, however, he had recourse to very decided measures. He began with rebuk-Ye bring more wrath upon Israel,' said Neheing, 'the nobles,' who were much in fault, and whose example was so hurtful. He ordered the gates of Jerusalem to be shut during the sabbath, and if opened at all, to be opened very cautiously, and so that no burdens might be brought through them. He placed some of his own servants as guards at the gates. These measures had great effect. But as the evil was not entirely cured, some of the dealers still hanging on about the walls without the city, he told them peremptorily, that if they did not desist, he would lay hands' on them, cause them to be seized, and imprisoned, or otherwise punished. 'From that time forth came they no more on the sabbath.' He then committed the duty of keeping the gates to some of the Levites, ver. 16-22. Thus the open profanation of the sabbath was put down.

This history is full of instruction to us. The sin of sabbath profanation is a growing sin in our country; it calls for deep humiliation; and if its progress be not met with very resolute, persevering, and prayerful opposition, it seems as if it would entirely overrun our land. Christian magistrates are here taught that it is their duty to take proper measures to guard the Lord's day from being openly profaned by labour, merchandise, or amusement. Sufficient warning should be given; and if that is not attended to, they should carry the law into execution against the offenders. Nor ought they to be partial in its application; they should bring it to bear on the rich and the poor, the nobles and the commons. Not that the circumstance of one set of offences being overlooked can justify the perpetration of another; but impartiality shows conscience in the administrators of the law, and tends to shut the mouths of gainsayers. As the Levites did of old, so the ministers of the gospel now, should lend their aid in every way suitable to their office, and the cirstances of the times, to secure the sanctity of the sabbath. The office-bearers of the church should exercise church discipline on sabbath-breakers. It is the duty of all classes of persons to testify against this sin, some more privately, and others

miah, ver. 18, 'by profaning the sabbath.' The following passage in Jeremiah brings before us, in very striking terms, both the promise and the threatening, as a people should observe, or disregard, God's holy day: 'It shall come to pass, if ye diligently hearken unto me, saith the Lord, to bring in no burden through the gates of this city on the sabbath day, but hallow the sabbath day, to do no work therein; then shall there enter into the gates of this city kings and princes sitting upon the throne of David, riding in chariots, and on horses, they and their princes, the men of Judah, and the inhabitants of Jerusalem, and this city shall remain for ever.' 'But if ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched.'

Would to God that those who are decided sabbath-breakers would take warning. Reflect, and blush, and be afraid, and tremble, ye who set this day at nought. No reproof would be too sharp for you, no upbraidings too keen,

Let those of us who are on the whole conscientious in this respect, feel admonished and encouraged to improve, when we think of the advantages of the due observances of the day, both to individuals and communities. Scotland is spoken of by other nations as peculiarly distinguished for regard to the sabbath; and it were well that the encomium were more deserved than it is. The Lord grant that a stop may be put to the progress of sabbath desecration in the midst of us, and that the dutiful observance of the sacred day may be universally acknowledged again to characterize the cities and the hamlets of our dear native land! May our Scottish sabbaths be Scottish sabbaths indeed. Never may the day come when foreign opinions and foreign manners shall supplant the truly scriptural sentiments, and the truly scriptural customs, which, along with the most precious civil and religious privileges, come

down to us recommended by the example, and sealed by the martyrdom of our forefathers. At all events, let us resolve, in God's strength, to remember the sabbath day to keep it holy. And may our remaining sabbaths on earth prove to us days of profit and pleasure, and foretastes of the joys of that blessed state whose duration shall not be measured by days and weeks, but in which we shall enter on an eternal sabbath where such things shall be seen, and heard, and enjoyed, as will soothe all our old cares into oblivion, and awaken into transport our songs of endless praise.

SEVENTH DAY.-EVENING.

here the frame of mind described which becomes us on the Lord's day. We are here taught that the law of the sabbath should be not only observed but loved by us, and that we should keep it joyfully and gratefully.

Are we, on this day, to commemorate the great work of the creation of the world? that calls for adoring gratitude and praise.

laid the foundations of the earth,' the morning-stars sang together, and all the sons of God shouted for joy:' and it well becomes us whom he has called into being, when we think of the displays of his wisdom, power, and goodness in his works, to praise him also, and with a solemn yet happy mind, to sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy. Above all, what reason of joy do we find in the glorious work of redemption, of the finishing of which our Saviour's resurrection, as on this day of the week, was the chief proof!

the head-stone of the corner. This is the Lord's doing; it is marvellous in our eyes.' Blessed is he that cometh in the name of the Lord.'

This is the day which the Lord hath made; we will rejoice and be glad in it,' Psalm cxviii. 24. We have often heard it said that dedicating the whole of the sabbath to the public and private exercises of religion must render it a day of gloom, and excite a dislike to all its duties; and it is too true that there are many who feel a strong aver-The stone which the builders refused is become sion from such a way of spending the day. But then, it becomes us wisely to consider what this proves, and how it can be remedied. It surely does not prove that such strictness is not binding; for, the commandment remains in full force, whether men approve of it, or not. Nor can this dislike ever be remedied by departing from the doctrine of the full sanctification of the sabbath; for, that would be not to reconcile careless men to the sabbath; but to give up the sabbath to careless men. It is true that the employments ought to be judiciously managed and varied, and that direct exercises of worship ought not to be unreasonably protracted: but to yield up any thing of the principle of the sabbath, to allow that any part of it should be diverted from sacred to common purposes, that be far from us; for, that would be a carnal and unjustifiable policy, which could never do any good. The plain truth is, that the dislike in question is only one of many symptoms of a state of alienation from God; and, in order to such persons being brought to relish the duties of the Lord's day, something more than an argument on this one point is necessary, namely, a radical change of state and of heart. Where that change has taken place, and vital religion exists in any considerable degree, God's holy day is a day of much enjoyment.

This verse is found in a passage part of which is applied to Christ and gospel times by the apostle Peter, first Epistle ii. 7; and therefore, we have

To the spiritually-minded, the exercises of the Lord's day are truly refreshing and delightful; may they prove so to us! We would take pleasure in acts of prayer and praise. We would regard God's testimonies as the joy and rejoicing of our souls. We would be glad when it is said unto us, 'Let us go into the house of the Lord.' We would listen with delight to the preaching of the gospel, the glad tidings of great joy; and seek the blessedness of the people that experimentally know the joyful sound. How happy when we personally realize the blessings of a present salvation, when the light of divine truth shines into our understanding, when the spirit of grace sanctifies and comforts our hearts, when we rejoice in the sense of our heavenly Father's love, when our affections go forth in tenderness and power on every right object, when our faith is strong and our hope lively, when the peace of God that passeth all understanding, keeps our hearts and minds through Christ Jesus, and when we honour, in all his offices, our divine Redeemer, whom having not seen, we love; in whom, though now we see him not, yet believing, we rejoice with joy unspeakable and full of glory!

There is another view of the sabbath which should make it a day of rejoicing and gladness to us, and that is as it is a type of heaven. This

idea is unfolded in a very full, instructive, and | portance of these duties. While young children, comforting way, in the fourth chapter of the and persons in early life, may be considered as

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Epistle to the Hebrews. The apostle there treats of the weekly sabbath, the day of rest to be observed by every human being, and of Cannan, the earthly rest provided for the Israelites as a nation, and of both these as a figure of the eternal rest of heaven. 'If Jesus,' that is, Joshua, had given them rest,' perfect and perpetual rest, then would God not afterwards have spoken of another day. There remaineth therefore a rest,' a sabbatism, or a keeping of a sabbath, to the people of God.' 'They who have believed do enter into rest;'believers have rest and peace in Christ; they have rest even in this life, in comparison of the wicked to whom there is no peace, and who are like the troubled sea that cannot rest. But still, their rest remaineth,' perfect rest is in store for them in glory; and of this the sabbath of earth in every sense, is a type. Heaven is perfect and eternal rest from labour, sorrow, and sin. Let, then, every day of sacred rest here lead forward our thoughts, our faith, and our hope, to the eternity of rest hereafter. Let us tremble at the idea of coming short of that rest. 'Let us fear, lest a promise being left of us entering in, any of us should seem to come short of it.' 'Let us labour to enter into that rest, lest any man fall after the same example of unbelief.' Let us comply with the invitation to come to Christ, and he will give us rest even now. Let us give all diligence to acquire a meetness for the inheritance of the saints in light. In particular, let us hail the weekly sabbath with gladness; let us improve it to the utmost, as a preparation for the rest that still remains for us; and let it continually keep us in mind of that blissful and glorious state of which it is so instructive and so pleasing an emblem. Dear to us be its opening, its closing, and its every hour: and may the Lord bless to us abundantly the meditation of this present evening.

EIGHTH DAY.-MORNING.

‘Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee,' Exod. xx. 12.

most generally and fully concerned with this commandment, because, in most instances, their parents are alive, and they are usually most dependent on them; it becomes us all to remember that its duties do not cease at any age. Though we may be considerably advanced in life ourselves, yet, if we are so happy as to have both, or either, of our parents spared with us, we are still bound, and should still delight, to cultivate every filial affection, and to discharge every filial duty, as scripture may direct, and circumstances require and permit. The word 'honour' is very fitly and happily chosen, as it is so definite and so strong as to be quite intelligible, and to command attention, and yet so comprehensive as to include all the duties. This commandment is justly viewed as intended to regulate the reciprocal duties of all different classes, in their several relations, as superiors, inferiors, or equals. We shall, however, confine our thoughts, at present, to the duties of children to their parents. these duties the following are some of the chief. I. Reverence, or respect. We have had fathers of our flesh who corrected us, and we gave them reverence,' Heb. ix. 9. A son honoureth his father, and a servant his master,' Mal. i. 6. Suppose parents have weaknesses and faults, their children should not notice these with pleasure, or with bitterness. They should never think or speak of, or treat their parents with contempt. If parents have estimable qualities, filial affection will recognise these with delight.

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II. Obedience. Children, obey your parents in the Lord, for this is right,' Eph. vi. 1. ‘Children, obey your parents in all things: for this is well-pleasing unto the Lord,' Col. iii. 20. Let us observe the extent of this duty; it should be in all things,' 'in the Lord,' that is, in every thing lawful.

III. Attention to their instruction. Parents are enjoined to teach the things of God diligently to their children,' and 'to bring them up in the nurture and admonition of the Lord.' But, on the supposition that parents are qualified and disposed to do this, in order to success there must be a corresponding readiness to receive instruction. My son, hear the instruction of thy father, and forsake not the law of thy mother: for they shall be an ornament of grace unto thy

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THE important place assigned to the command-
ment relating to the duties which children owe | head, and chains about thy neck.'
to their parents, (for it is placed the first in the
second table of the moral law, and next to the com-
mandments which enjoin piety to God himself)
is, no doubt, intended to show us the great im-

IV. Love. This is due to all, even to our enemies. But the precept of love applies here with singular force. Our hearts must be steeled against every thing that is good, if they are not deeply

impressed with this feeling. There is, indeed, a ❘ their own good to those who keep the commandnatural attachment without religion, which is little ment; but, with that explanation, the promise is more than an instinct, but let our filial love be not only sure, but precious; indeed, any thing something more and better than this. Let it consist more than this would not deserve to be called a in rational good-will, an enlightened and earnest promise. desire for the welfare of our parents, both in time | Let disobedient children repent, ask forgive and in eternity. Let it express itself in affec- ness of God for the Saviour's sake, and grieve tionate words; and let it appear in the kindness their parents no more. Let those who are on of our actions, in the readiness and satisfaction' the whole dutiful to their parents feel admonwith which we do all we can to contribute to ished to consider wherein they are deficient, that their external comfort, and their spiritual good. they may supply it; and let them habitually, Let it also vent itself in earnest and persevering, cheerfully, and affectionately study to promote, prayers that the Lord would shower down his in every way, the happiness of those from whom, richest blessings on their heads. under God, they derive their existence, and to whom they are bound by the strongest ties of nature and of religion.

These are the strongest reasons why we should attend to all these duties to our parents. We should honour our parents,

1. Because it is the express command of God. Not to advert to other precepts, the fifth commandment is peculiarly positive and solemn. Had we no reason but this, it ought to be enough.

2. We should honour our parents, because it is a debt of gratitude due to them. If we have any ingenuous feeling at all, this motive will be irresistible. What have they felt, and suffered, and done for us! What care and kindness did they exercise over us in infancy and childhood! How many restless nights have we cost them! As they sat by our bed-side, or hung over us in our sickness, how did their eyes fill with tears, and their hearts with unutterable tenderness! How have they denied themselves in many respects, that we might want for nothing! And how did they labour and pray for our everlasting welfare! Shall we, then, act an ungrateful, cruel, and undutiful part to such friends as these! Shall we behave so as to grieve those who have so loved us, and to bring down their gray hairs with sorrow to the grave? God forbid! We can never altogether repay them; but let us study to do so in as far as we can.

3. We should honour our father and mother, because of the promise annexed: 'that thy days may be long upon the land which the Lord thy God giveth thee.' Honour thy father and thy mother, (which is the first commandment with promise), that it may be well with thee, and thou mayest live long on the earth,' Eph. vi. 2. Dutiful children, by their very dutifulness, are kept out of the way of many evils, have a special promise of God's blessing, and, in so far, are in the likely way to prosperity and long life. All temporal promises, indeed, are conditional, and the particular promise specially annexed to the fifth commandment is to be viewed as made

in so far as it shall be for God's glory and

EIGHTH DAY.-EVENING.

But ye say, Whosoever shall say to his father, or his mother, It is a gift, by whatsoever thou mightest be profited by me, and honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition,' Matt. xv. 5, 6.

In the extensive range of meaning to be assigned to the word 'honour' in the fifth commandment, we must remember that it includes the duty of contributing to maintain. So the word signifies in other cases; as in the passage, 'Honour widows that are widows indeed,' 1 Tim. v. 3, 16. Children may generally be said to have nothing but what belongs to their parents, having either received everything from them, or been greatly indebted to them for the means of procuring it. Reason and the common feelings of nature combine in teaching, that to neglect one's parents when they are in distress and poverty, is most inhuman. As for scripture, it enjoins the duty of relieving them in the strongest terms. What is included in this respect, in the word honour,' is plainly and fully expressed in 1 Tim. v. 4, 16, if any widow have children, or nephews, (grandchildren,) let them learn first to show piety at home, and to requite their parents; for that is good and acceptable before God.' 'If any man or woman that believeth have widows (really destitute,) let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.' If their parents stand in need of it, it is the duty of children to minister to their wants, and afford them pecuniary assistance, according to their ability.

The incumbency of this duty is also insisted on by our Lord, in the passage before us this

evening. He had brought forward against the Scribes and Pharisees the general charge of transgressing the commandments of God by their traditions; and here he substantiates a particular example. The law of God enjoining filial duty was express, and it was enforced on the Jews by the most awful sanctions; but their blind guides found an expedient by which it might be quite evaded. The Scribes and Pharisees taught, 'Whosoever shall say to his father or his mother, It is a gift,' (Mark vii. 11, 'Corban') 'by whatsoever thou mightest be profited by me, and honour not his father or his mother, he shall be free;' (in Mark) ‘And ye suffer him no more to do ought for his father or his mother.' Some are of opinion, that this means, that it was taught that a man by simply having made a vow that he would not give anything to his parents, was thereby religiously released, nay, bound up from doing so. And, no doubt, this idea is involved. But on the whole, and especially when it is considered that the Hebrew word Corban signified any offering, any thing given, devoted, or consecrated to God by a worshipper in approaching him; the meaning of this seems to be, that these teachers inculcated, that if any man chose to devote any part of his substance, or what he could spare, to the sacred treasury, he was free from the duty of assisting his parents, nay, it then became sin in him to assist them. That was entirely reversing the maxim, God will have mercy, and not (or rather than) sacrifice.' It was like what became so common under the great apostacy from pure Christianity, namely, giving or bequeathing property to the church, or to religious houses; and charitable endowments, under the influence of superstition, or terror of conscience, or in the expectation of thereby purchasing salvation, while the calls of ordinary benevolence, and the just claims of near relations were neglected. In some countries, a great part of the land had in this way fallen into the hands of the Romish priests. In the charters making over these gifts, this was a common form,- For my own salvation, for the salvation of my predecessors, for the salvation of my successors, and for the salvation of my wife, &c., I give and bequeath to God and the church,' &c. This was always a complete supplanting of the scriptural doctrines. of the atonement, faith, and justification, and often a sinful neglect of the claims of relations and friends. Monastic vows fall justly under the same condemnation, as amounting, in all cases, to a dereliction of the duties owing to the public, and, in many cases, to a cruel disregard and desertion of parents and other relations. Of all such

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excuses for neglecting one's parents, it may be truly said, that they are not piety, but superstition and injustice, and displeasing to God. hate robbery for burnt-offering,' saith the Lord. What hypocrisy or delusion must influence those who can hold that it is in their power so to bind themselves by a vow, as that they shall not be able, without great sin, to do what the law of God requires, and that their vow must stand, though his law should be thereby made void!

but a foolish

Let such notions be far from children professing godliness. Let them beware, too, of what are much more frequent causes of such cruel neglect in our day, thoughtless extravagance, and base selfishness: for there are too many who will not live frugally, or deny themselves in any respect, but who will have their own desires gratified, though their parents should be pining in neglected age and want. Instead of this, let us, if our parents are in need of pecuniary aid, cheerfully render it, in so far as we have it in our power, other claims of equal urgency being attended to. Let us also remember that there are other ways of promoting their comfort which we should carefully adopt. One of these is, a discreet, wise, pious, and virtuous conduct. 'A wise son maketh a glad father,' says Solomon, son is the heaviness of his mother.' 'My son, if thine heart be wise, my heart shall rejoice, even mine.' There are various kinds of attention too, which the truly filial disposition will suggest, and the truly parental heart will appreciate. If they do not live in the same family with us, we should, if possible, see them frequently. We should study to promote their bodily comfort. should, with that respect which is due to the relation they bear to us, affectionately encourage them to attend to the things which belong to their everlasting peace. We should cheer them with our company and conversation. We should patiently and kindly bear with their infirmities. We should nurse and comfort them in pain and sickness; and do all we can to enliven and brighten the cloudy evening of their days.

"Me, let the tender office long engage
To rock the cradle of reposing age;

With lenient arts extend a mother's breath,
Make languor smile, and smooth the bed of death.

NINTH DAY.-MORNING.

We

The eye that mocketh at his father, and despiseth to obey his mother, the ravens of the valley shall pick it out, and the young eagles shall eat it,' Prov. xxx. 17.

WE are here called on to meditate on the character and the doom of the undutiful child.

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