or deferred till Monday. Many abuse the Sabbath by journeys to see their relations and friends, which might be taken on other days. Others begin or finish journeys on that day, to save their own time on the weekdays. Marriages and Funerals are often celebrated on the Lord's day, which might as well be on another day; for hereby many persons are hindered from the proper duties of the Sabbath. Far the greater part of Visits made on that day are unlawful, as they occupy the time that ought to be spent either in public or private worship, and divert the mind from religious thoughts. Many vainly attempt to sanctify their journeys and visits by going to a place of worship, though they spend most of the day in travelling, feasting, or idle conversation; but this is, in many cases, only a refined hypocrisy. Nor is it much better for persons to wander miles from home to hear different preachers, if they can hear the true gospel at home. Even the beasts are not to be enployed unnecessarily, though they may doubtless be used if they are conscientiously employed, to contribute to our serving God the better. Feasting our friends on the Lord's day is a grievous sin, as it employs too mnch time and care, and tends to make persons less fit for devotion. It is also very blameable to take up much time in dress; and still more so, to employ others in it. How sad a reflection is it, that 10,000 hair-dressers are perhaps employed every Sunday! Not to mention the vast number of coachmen, chaise-drivers, hostlers, publicans, and servants of all descriptions; thousands of whom are constantly debarred from the means of grace, and live and die like-heathens.

There are also very many who deceive themselves by attempting to compound matters with the blessed God; they will give him, formally, an hour or two of the day, and employ all the rest in a worldly manuer. Where do we read in Scripture of Canonical hours, or find a distinction between church-hours and others? Does not the text say, Remember the Sabbath DAY, to keep it holy? And by what arguments can it be proved that a Sabbath Day is shorter than another? Do other days consist of 12 or 24 hours, and this of 4, or 3, or 2 ? If you employ a labourer, and pay him for a day, will

you be satisfied if he goes to work at 11 in the morning and leaves off at 1, and does no more all the day? Is not the true cause of a man's being satisfied with serving God so short a time, that he dislikes the service? And is not this an evidence of his being in a carnal state, and under the wrath of God? Let conscience answer it.

But this commandment not only forbids worldly employments on the Sabbath, it requires that the whole day be spent in a religious manner, especially in the public or private exercises of God's worship.

We should begin the day with private prayer. This is necessary to prepare our minds for public worship. We ought to rise early, in order that ourselves and families may be in time at the house of God. Early, said the Psalmist, will I seek thee. Those who are alive to God, would be ashamed of rising later on a Sabbath than on another day. Surely, the care of our soul demands as early attention as the affairs of the body. The whole family, if possible, should attend the morning service. In some cases, perhaps, this cannot be but the mere preparation of a hot dinner is a poor excuse for detaining even one servant at home. Those who fear God need not be told, that family, as well as private prayer, should be offered up before we go to public worship.

PUBLIC WORSHIP is most evidently ar. ordinance of God, of the greatest possible importance. From the beginning of the world, the true worshippers of God have assembled together on his day, for prayer, praise, and instruction. They were always glad, when invited to go up to the house of the Lord.' They accounted a day in his courts better than a thousand.' Our Saviour countenanced public worship by his own presence and example. The zeal of his Father's house ate him up.' He has commanded his gospel to be preached to all the world;' and has promised, that where two or three gather together in his name, he will be with them.'

To assemble ourselves with our fellow-Christians on the Lord's Day, is, therefore, the bounden duty of all; unless they mean to relinquish Christianity. And yet,,

it is deplorable to consider, that, perhaps, three fourths of the people of England totally desert the house of God. We justly lament the avowed infidelity of a neighbouring country; but what shall we say of Britons, who call themselves Christians, and yet never profess their faith by public acts of homage to their God and Saviour? We know what excuses are made both by rich and poor; but we know also that these excuses will not be admitted by the great Judge of quick and dead. Some will say, 'We need not go to church, for we know as much as the minister can teach us.' If so, you are either very wise, or he is very ignorant. If you are so wise, much may be expected from you; but it is no part of your wisdom to neglect one of the main branches of your duty, in which you ought to seek the glory of God, the welfare of your soul, and the good of your neighbour. Jesus Christ has appointed that his ministers should preach his gospel; and if it is their duty to preach, it is certainly the people's duty to hear and if you may choose to absent yourself, why may not another? why may not all? What then becomes of Christ's ordinance; or where is your obedience to him as king in Zion? O remember what he has said concerning this very thing (Luke x. 16): He that heareth you, heareth me; and he that despiseth you, despiseth me.' Yes, Sirs, whatever pretence may be made, the person who habitually neglects the worship of God in public, will be held guilty of despising Christ.

But it is not enough merely to attend. We should go with a serious mind, desirous of humbling ourselves before God for our sins, in the confession of the church; earnestly seeking pardon and grace in the petitions offered up; and cheerfully joining the praises and thanksgivings. Our attendance at a place of worship should not be to see and be seen; to be observed by others, and to make our observations on them-as appears often to be the case by the conversation of persons when the service is over. Neither should we sit as critics and judges of the minister, merely to praise or blame; for it is plain, that many either know nothing at all of the sermon when they come away, or only pronounce it a good or bad one. Our business is to seek

the teaching of Christ by his Spirit through the minister. 'Speak, Lord, for thy servant heareth,' should be the language of every soul.

There are some who excuse themselves from public worship on account of their mean clothing. But is a man so poor that he cannot get better? Still let him wait upon God. 'Godliness hath the promise of this life, as well as of that to come.' Had the poor man served God better, perhaps he had not been so poor; certainly this is true, if idleness and extravagance occasioned his poverty. But it may be, it is the hand of God which has brought him so low; his poverty is not his fault, but his affliction. Still let him seek and serve the Lord; wait upon God, who knows what things thou hast need of, and knows how to supply all thy wants. Yea, it is probable, that some of thy fellow-worshippers will pity thy case, and assist thee in getting employment or raiment. And as to the contempt of the proud, fear it not. Good men will pity thee. They must be bad indeed who will despise thee; regard them

not.

There are others who excuse themselves from public worship by saying,- We do not see that people who attend are better than others. We are as good as they.' What have you to do with others? To their own master they stand or fall. Perhaps they would do worse if they did not so; perhaps you would do better if you did. If they abuse the means of grace, will that excuse your neglecting them? But your business is with yourselves. Worship God.

But the worship of God in public is not the whole duty of the Sabbath; Reading the Scriptures at home is equally a necessary part of it. Indeed, they ought to be read daily; but as most persons have more time on the Lord's day, they should then be particularly studied. Meditation, or fixed affectionate thinking upon the things of God, with Examination of our heart and ways, is another branch of duty. Those who have families should take care that they all improve the day, both in public and private. The neglect of this is the sad cause of so much Sabbath-breaking. But heads of families may tremble to think, that they partake of the

sins of children and servants, if they do not endeavour to restrain them. Parents should cutechise their children; and inquire what they remember and understand of the sermons they hear. Above all, earnest Prayer should be offered up, and with the whole family; and that not only on the Sabbath evening, but on the morning also; and, indeed, on the morning and evening of every day in the week.

II. Let us briefly consider the reasons, Why we should sanctify the Sabbath.

The authority of God is of itself a sufficient reason. God commands, let man obey. It is at his peril if he refuses. Surely we owe this obedience to him who made us, and in whom we live, and move, and have our being.' We are indebted to him for every breath we draw; and is it too much for us, in return for all his kindness, to separate one day in seven to his blessed service, that we may know him, love him, please him, and glorify him? Surely, this is our reasonable ser

vice.'

The goodness of God calls us to it. If God had not appointed a Sabbath, some cruel masters would have allowed their servants no rest from their toil; yea, covetous men would perhaps have destroyed themselves by their labour. But, by the goodness of God in his merciful appointment, the wearied body of the labourer is refreshed, and in the cheerful service of his God his mind is enlivened; and thus is he fitted for the duties of another week; while his immortal soul is prepared by divine grace for a happier world hereafter.

The Example of God is another argument. In six days the Lord made heaven and earth, and rested the seventh day. The whole work of creation was finished in six days; after which, nothing new was made. God then rested, not as one weary, but as one well pleased with the instances of his own goodness, and the manifestations of his own glory;' and this he did as an example to man. The patriarchs rested in the contemplation of God's works of creation. The Jews rested in the thankful remembrance of their redemption from Egypt; and Christian believers now rest in the finished work of Christ's redeeming love.