The duty of public worship is clearly taught in the Holy Scriptures: 1.
From the appointment of one day in seven, to be set apart exclusively
for the service of God, we may argue the propriety of assembling
together, to acknowledge and worship him in a social capacity. God has
made us social beings; and all the institutions of his appointment
contemplate us as such. The public worship of the Sabbath is
preeminently calculated to cultivate the social principle of our nature.
It brings people of the same community regularly together, every week,
for the same general purpose. In the house of God all meet upon a level.
2. If we look forward from the institution of the Sabbath to the
organization of the Jewish church, we find that God did actually
establish a regular system of public worship. An order of men was
instituted whose special business was to conduct the public worship of
God. After the return of the Jews from captivity, social meetings, held
every Sabbath, for public religious worship, became common all over the
land. They were called _synagogues_.[I] Although we have no particular
account of the divine origin of these assemblies, yet they were
sanctioned by the presence of Christ, who often took part in the public
exercises.
Under the gospel dispensation, the plan of synagogue worship is
continued, with such modifications as suit it to the clearer and more
complete development of God's gracious designs towards sinful men. A new
order of men has been instituted, to conduct public worship and teach
the people. As religion consists very much in the exercise of holy
affections, God has appointed the preaching of the Word as a suitable
means for stirring up these affections. Our desires are called forth,
our love excited, our delight increased, and our zeal inflamed, by a
faithful, earnest, and feeling representation of the most common and
familiar truths of the Bible, from the pulpit. It is evident, then,
that the private reading of the best books, though highly useful, cannot
answer the end and design of public worship.
[Footnote I: The term _synagogue_ was applied both to the place of
meeting and to the congregation assembling for public worship, as the
term _church_ is now used.]
3. The duty of public worship may be inferred from the fitness and
propriety of a public acknowledgment of God, by a community, in their
social capacity.
4. This duty is enforced by the example of holy men of old; but
especially of Christ and his apostles. David took great delight in the
public worship of God's house. "My soul thirsteth for thee; my flesh
longeth for thee in a dry and thirsty land, where no water is, to see
thy power and glory, _so as I have seen thee in the sanctuary_." "_I
went into the sanctuary_ of God; then understood I their end." "Lord, _I
have loved the habitation of thy house_, and the place where thine honor
dwelleth." "_I went with them to the house of God_, with the voice of
joy and praise, with a multitude that kept holy day." "We took sweet
counsel together, _and walked to the house of God in company_." "_I will
dwell in the house of_ the Lord forever." "One thing have I desired of
the Lord, that will I seek after; that I may _dwell in the house of the
Lord all the days of my life_, to behold the beauty of the Lord, and to
inquire in his temple." Such were the feelings of the man who has
expressed, in strains of sweetest melody, the experience of Christians
in all ages. Delight in the worship of God's house may be regarded as
one of the tokens of the new birth. If you are destitute of this
feeling, you have reason to form sad conclusions respecting the
foundation of your hopes. But, the example of Jesus is very clear on
this point. "And he came to Nazareth, where he had been brought up, and,
_as his custom was_, he went into the synagogue on the Sabbath day, and
stood up for to read." From this it appears that Jesus, even before
entering upon his ministry, was in the habit of attending regularly upon
the public worship of God in the synagogue of Nazareth, where he had
been brought up. This was the first time he had been there, after the
commencement of his ministry; yet he went into the synagogue on the
Sabbath day, _as his custom was_; evidently showing that he had always
been in the habit of doing so. Again; after the crucifixion of our Lord,
we find the disciples regularly assembling together upon the _first day
of the week_, which is the Christian Sabbath. And Jesus himself honored
these assemblies by his presence, after his resurrection. That this
practice continued to be observed by the churches founded by the
apostles, is evident, from the frequent allusions to it in the Acts, and
in the writings of Paul. Paul preached at Macedonia upon the first day
of the week, when the disciples came together to break bread. In the
sixteenth chapter of his first epistle to the Corinthians, he gives
directions for taking up collections for the poor saints _on the first
day of the week_; which evidently means the time when they were in the
habit of meeting for public worship. And in the eleventh chapter of the
same epistle, he tells them how to regulate their conduct when they
"_come together in the church_." Again; he exhorts the Hebrews _"not to
forsake the assembling of themselves together_." From all these
passages, I think the inference is plain, that, under the direction of
the apostles, the public worship of God, upon the Sabbath, was observed
in the primitive churches. And this is confirmed by the fact, that the
same practice has since been uniformly observed by the church in all
ages.
From the foregoing arguments I draw the following conclusions: 1. It is
the imperative duty of every person to attend regularly upon the public
worship of God, unless prevented by circumstances beyond his control.
God has appointed public worship, consisting of devotional exercises and
the preaching of his Word, as the principal means of grace, for edifying
his people, and bringing lost sinners to himself. We cannot, therefore,
excuse ourselves for not waiting upon these means; nor can we expect the
blessing or God upon any others which we may substitute in their place.
2. This duty remains the same, even under the ministry of a cold and
formal pastor, provided he preaches the essential doctrines of the
gospel. If he denies any of these, his church becomes the synagogue of
Satan, and therefore no place for the child of God. This conclusion is
drawn from the practice of Christ himself. He attended habitually upon
the regularly constituted public worship of the Jews, although there
appears to have been scarce any signs of spiritual worship among them.
The Scriptures were read--the truth was declared; yet all was cold
formality--a mere shell of outside worship.
3. No person, who neglects public worship upon the Sabbath, when it is
in his power to attend, can expect a blessing upon his soul. When
preaching is of an ordinary character, and not very full of instruction,
or when the manner of the preacher is disagreeable, people are
frequently tempted to think they can improve their time better at home,
in reading, meditation, and prayer. But this is a very great mistake,
unless they can spend the Sabbath profitably without the presence of
God. If, as I think I have already shown, it is the _duty_ of every one
to attend upon the regularly instituted public worship of the Sabbath,
when we neglect it we are out of the way of duty. And God will never
bless us in the neglect of any positive duty, even if our whole time be
spent upon our knees. Remember, this is the condition of the promise,
"_If ye abide in me, and my words abide in you_, ye shall ask what ye
will, and it shall be done unto you." When, therefore, we are living in
sin, or in the neglect of duty, (which is the same thing,) God will not
hear our prayers. "If I regard iniquity in my heart," says the psalmist,
"the Lord will not hear me." Again; it is the regular ministration of
his word in the sanctuary, that God most eminently blesses for the
growth of Christians and the conversion of sinners. And when the
appointed means of grace are slighted, can any one expect the blessing
of God? Will he bless the means which you have devised, and preferred to
those of his own appointment? Do not, then, neglect the habitual and
regular attendance upon the public worship of God, whenever there is a
properly conducted assembly of orthodox Christians within your reach. I
would not dare neglect this, even if the reading of a sermon were
substituted for preaching.
Having, as I think, proved the obligation to attend public worship, I
will now notice a few particulars respecting the performance of the
duty.
1. _Attend on the stated ministrations of your pastor._ If there is more
than one church professing your own sentiments, in the place where you
reside, select the pastor who is most spiritual, and will give you the
best instruction. But, when you have made this selection, consider
yourself bound to wait on his ministry. Do not indulge yourself in going
from place to place, to hear this and that minister. This will give you
"_itching ears_" and cultivate a love of novelty, and a critical mode of
hearing, very unfavorable to the practical application of the truth to
your own soul. If you wish to obtain complete views of truth, if you
wish your soul to thrive, attend, as far as possible, upon _every_
appointment of your pastor. Every minister has some plan. He adapts his
preaching to the peculiar state of his own people, and frequently
pursues a chain of subjects in succession, so as to present a complete
view of the great doctrines of the Bible. Whenever you absent yourself,
you break this chain, and lose much of your interest and profit in his
preaching. I do not say but on special occasions, when some subject of
more than visual importance is to be presented at another place, it may
be proper for you to leave your own church. But, in general, the
frequent assistance which most pastors receive from strangers will
furnish as great variety as you will find profitable.
2. _Be punctual in attending at the stated hour of public worship._
This, though of great importance, is sadly neglected by most
congregations. Punctuality is so necessary in matters of business, that
a man is hardly considered honest, when he fails to meet his friend at
the hour of engagement. And why should it be thought of less consequence
to be exact and punctual in our engagements with God than with man? The
person, who enters the house of God after the service has commenced,
greatly embarrasses the preacher, and disturbs the devotions of others.
Besides, he shows great want of reverence for the sacredness of the
place, time, and employment. "God is greatly to be feared _in the
assembly of his saints_, and to be had in reverence of all them that are
about him." Always calculate to be seated in the sanctuary a few minutes
before the time appointed for the commencement of worship. As precious
as time is, it would be much better to lose a few moments, than to do so
much injury. But this time need not be lost. You require a little time,
after entering the house of God, to settle your mind, and to lift your
soul, in silent prayer, to God for his blessing.
3. Several things are necessary to be observed, in order to wait upon
God, in the sanctuary, in a proper manner:--(1.) _Go to the house of God
with a preparation of heart._ First visit your closet, and implore the
influences of the Holy Spirit, to prepare your heart for the reception
of the truth, and to bless it to your own soul and the souls of others;
and, if possible, go immediately from your closet to the house of
worship. On the way, shut out all thoughts except such as are calculated
to inspire devotional feelings; and, if in company, avoid conversation.
Whatever may be the nature of such conversation, it will be very likely
to produce a train of thought which will distract and disturb your mind
during public worship. (2.) When you approach the house of worship,
remember that God is there in a peculiar manner. He has promised to be
where two or three shall meet in his name. It is in the _assembly of his
saints_, that he makes known the power of his Spirit. As you enter his
house, endeavor to realize the solemnity of his presence, and walk
softly before him. Avoid carelessness of demeanor, and let your
deportment indicate the reverence due to the place where "God's honor
dwelleth." "Keep thy foot, when thou goest to the house of God." But,
above all, avoid that indecent practice of whispering and conversation
in the house of God. Before service commences, it unfits the mind for
the solemn employments in which you are about to engage. After the
congregation is dismissed, it dissipates the impression received. When
seated in the place of worship, set a watch over the senses, that your
eyes and ears may not cause your mind to wander upon forbidden objects.
There is great danger that the attraction of persons, characters and
dress, may dissipate every serious thought with which you entered the
sanctuary. By this means, you will lose the benefit of the means of
grace, and bring leanness upon your soul. Again; set a watch over your
imagination. This is a time when Satan is particularly busy in diverting
the fancy; and, unless you are doubly watchful, he will lead away your
mind, by some phantom of the imagination, before you are aware of it.
Keep these avenues of temptation guarded, and seek to bring yourself
into a prayerful frame of mind, that you may be suitably affected by the
various exercises of public worship.
4. _Unite in spirit with the devotional part of the service._ "God is a
Spirit; and they that worship him must worship in spirit and in truth."
Be particularly careful that you do not mock God in singing. This part
of worship, I fear, is too often performed in a heartless manner. Try to
sing with the _spirit_, as well as the understanding. And whenever you
come to anything in the language of the psalm or hymn which you cannot
adopt as your own, omit it. If you sing before him what you do not
_feel_, you lie to him in your heart. And you know, by the terrible
example of Ananias and Sapphira, how God regards this sin. In prayer,
_strive_ to follow, in your heart, the words of the person who leads,
applying the several parts of the prayer to yourself in particular, when
they suit your case, and yet bearing in mind the various subjects of
petition, which relate to the congregation and the world. In all the
exercises of public worship, labor and strive against wandering
thoughts. This is the time when Satan will beset you with all his fury.
Now you must be well armed, and fight manfully. Be not discouraged,
though you may be many times foiled. If you persevere in the strength of
Jesus, you will come off conqueror at last.
5. "Take heed _how_ you hear." (1.) Consider the speaker as the
ambassador of Christ, sent with a message from God to yourself. For such
truly is every evangelical minister of Christ. (2.) Diligently compare
the doctrines, which you hear from the pulpit, with the Holy Scriptures,
and receive nothing which does not agree with them. The figure used in
the passage referred to, (2 Cor. 5:20,) is borrowed from the practice of
one government sending a person on a particular errand to another. The
analogy in this case, however, does not hold good throughout. It is like
a sovereign sending an ambassador to persuade rebels against his
government to submit to him, and accept of pardon. But, in such a case,
it would be possible, either for some person, who was not sent, to
deliver a false message in the name of the king, or for one who was
really sent, to deliver a different message from the one sent by him. So
it is in relation to preachers of the gospel. There are many, whom
Christ has never sent, who are spreading abroad lies over the land; and
there are others, really sent by Christ, who have, in some respects,
misapprehended his meaning, and therefore do not deliver his message
just as he has directed. But, our blessed Lord, foreseeing this, has
wisely and kindly given us a _check book_, by which we may discover
whether those who speak in his name tell the truth. Hence we are
commanded to "search the Scriptures," and to "try the spirits, whether
they be of God." And the Bereans were commended as more noble, because
they searched the Scriptures daily, to know whether the things preached
by the apostles were so. If, then, they were applauded for trying the
preaching of the apostles by the word of God, surely we may try the
preaching of uninspired men by the same standard. (3.) Beware of a
fault-finding spirit. There are some persons, who indulge such a habit
of finding fault with preaching, that they never receive any benefit
from it. Either the matter of the sermon, the apparent feeling of the
preacher, or his style and manner of delivery, does not suit them, and
therefore they throw away all the good they might have obtained from his
discourse. Remember that preachers of the gospel are but men. So weak
are they, that the apostle compares them to "earthen vessels." Do not,
then, expect perfection. Bear with their infirmities. Receive their
instructions as the bread which your heavenly Father has provided for
the nourishment of your soul. Do not ungratefully spurn it from you.
What would you think, to see a child throwing away the bread his mother
gives him, because it does not suit his capricious notions? Surely, you
would say he did not deserve to have any. But, if your minister is cold
and formal, and does not exhibit the truth in a clear, pointed, and
forcible manner to the conscience, mourn over the matter in secret,
before God. You will do no good by making it a subject of common
conversation. It will lead to the indulgence of a censorious spirit, to
the injury of your own soul, and the wounding of the cause of Christ. If
you speak of it at all, let it be in a spirit of tender concern for the
welfare of Zion, to some pious friends, who will unite with you in
praying for your pastor. You recollect the conversion of Dr. West,[J]
in answer to the prayers of two pious females. So you may be
instrumental in reviving the heart of your pastor. (4.) _Hear with
self-application._ From almost any passage in the Bible the Christian
may draw a practical lesson for himself. Some truths may not be
immediately applicable to your present circumstances; but they are,
nevertheless, calculated to affect your heart. Even a sermon, addressed
exclusively to impenitent sinners, is calculated to rouse up the most
intense feelings of the Christian's soul. It reminds him of the
exceeding wickedness of his past life; it shows him what an awful gulf
he has escaped; it leads him to mourn over his ingratitude; and it calls
forth his prayers and tears in behalf of perishing sinners. Strive to
bring home the truth, so far as it is applicable to yourself, in the
most searching manner. Examine your own heart diligently, that you lose
nothing which belongs to you. (5.) _Do not hear for others._ Let every
one make his own application of the truth. Many persons are so intent on
finding garments for others, that they lose their own. (6.) _Hear with a
prayerful frame of mind._ If any part of the discourse is intended for
professors of religion, let your heart continually ascend to God, for
the Holy Spirit to apply it to your own heart, and to the heart of every
Christian present. If any part of it is designed for impenitent sinners,
let your soul put forth an agony of prayer, that it may be blessed for
their conversion. (7.) _Remember and practise what you hear._ This is of
great importance; and, unless you attend to it, every other direction
will be of little avail.
[Footnote J: See page 64.]
Intimately connected with public worship are social meetings for prayer.
We have examples of these in the primitive church. The disciples met for
prayer _ten days_ in succession before the outpouring of the Holy Spirit
on the day of Pentecost. When the apostles returned from before the
council, they held a prayer-meeting, and the place was shaken where they
were assembled. When Peter was imprisoned, the church assembled for
prayer _in the night_; and an angel delivered him out of the prison. We
read of a place by the river side, where prayer was "wont to be made."
And at Miletus, Paul attended a precious prayer-meeting with the elders
of the church of Ephesus. These meetings have been maintained among
evangelical Christians in every age. They are the life of the church.
They are the mainspring of human agency in all revivals of religion.
Without a spirit of prayer, sufficient to bring God's people together in
this way, I see not how vital piety can exist in a church. The feelings
of a lively Christian will lead him to the place where prayer is "wont
to be made." But it will not do to follow our feelings at all times,
because they are variable. Be governed in everything by religious
principle. If there are prayer-meetings in the place where you reside,
make it a matter of conscience to attend them. Let no slight excuse keep
you from the house of prayer. Especially, never let company prevent your
attendance upon these meetings. There is a time for visiting; but to
prefer the company of mortals to that of the living God is most unwise;
and if but two or three are really met for the purpose of holding
communion with Christ, they have his promise that he will be with them.
In relation to punctuality, preparation, watchfulness, &c., the remarks
already made in relation to public worship apply with equal force to
social prayer-meetings.
But, in addition to the ordinary prayer-meetings, I would recommend to
you always to attend a praying circle of females. Female prayer-meetings
have often been blessed to the reviving of God's work; and if, by the
grace of God, you are enabled to offer up the prayer of faith, your
influence may thus be felt to the remotest parts of the earth.
In relation to the duties of that portion of the holy Sabbath not
employed in public worship, it naturally divides itself into two parts:
I. _The duty we owe to the souls of others._ We are bound to follow the
example of Christ, so far as it is applicable to the station we hold in
his kingdom. If we examine his life, we shall find that the love of
souls was everywhere predominant. It was for this that he condescended
to be made flesh, and dwell among us. It was for this that he labored
and toiled. For this he suffered, bled, and died. If we can, in any
manner, be instrumental in saving souls, the love of Christ must
constrain us to _do what we can_. If we have not his Spirit, we are none
of his. No one, with the love of Jesus burning in his breast, can look
upon dying sinners around him, without feeling anxious to do something
for their salvation. The Sabbath school opens a wide field of
usefulness. Here every Christian, male and female, may become the pastor
of a little flock. Such, truly, is the relation between a Sabbath school
teacher and his class. He is appointed to watch for their souls. This is
no ordinary office. It is one of high responsibility. The Sabbath school
teacher becomes an ambassador of Christ to the little flock entrusted to
his care. Every one of their souls is worth more than the world.
I shall offer no argument to persuade you to engage in this work,
because I know your heart is in it, and I cannot see how any Christian
can need urging to such a delightful employment. I only wish to stir up
your zeal in the cause, and give a few plain and practical directions
respecting this highly important duty. In doing this, it is necessary to
consider the end and object of Sabbath school instruction. This is
nothing less than the conversion of the children, and their subsequent
preparation for usefulness in the church of Christ. To this end, three
things are indispensably requisite: 1. That the children should have a
clear and distinct knowledge of those great though simple truths of
God's word, which teach them their lost and ruined condition by nature,
and the way of salvation revealed in the gospel. Without this, they
cannot become the subjects of renewing grace; for this work is carried
on in the heart, through the instrumentality of God's word. These truths
must, therefore, be so illustrated, simplified, and brought down to
their capacities, that they will see their application to themselves,
and learn from them their own immediate duty.
2. That this great end may be accomplished, it is necessary that the
Holy Spirit should apply the truth to their consciences, and incline
them to embrace it. For even young sinners are so depraved that they
will not listen to the most tender and melting invitations of God's
word, nor accept the offers of mercy and salvation in the gospel, until
their dispositions are changed by the power of the Holy Ghost.
3. To prepare them to become laborers in the vineyard of the Lord, it is
not only necessary that they should be converted, but that they should
_grow_ in _grace_, and in the _knowledge_ of our Lord Jesus Christ. I
have already shown what an intimate connection there is between high
spiritual attainments and eminent usefulness, and between a knowledge of
truth and the work of sanctification in the heart. But energy of mind,
and habits of deep thought and close study, are of great importance, as
talents to be employed in the service of God. These must also be
cultivated in the Sabbath school.
Let it, then, become a subject of anxious inquiry how you may be
instrumental in promoting these several objects, so necessary to the
great end you have in view. In this matter, the following directions may
be of service to you:--
1. _Labor to obtain a clear, full, and discriminating view of gospel
truth yourself._ This is indispensable, if you would impress the same
upon the minds of others. If your general views of truth are obscure,
indefinite, and unsatisfactory to yourself, your instructions will be of
the same character.
2. _Study to become skilful in the sacred art of so communicating divine
truth to children, that they will understand it._ Little as this may be
esteemed, it is one of the most valuable talents you can possess. I know
of no other which females can so profitably employ in the service of
Christ. On this subject, I will offer the following suggestions:--
(1.) _Study the juvenile mind._ Observe the principles by which it is
developed and called forth into action. See how you can apply these
principles to effect the object in view. Be familiar with children.
Become acquainted with their language and modes of thinking; and strive
to adapt yourself to their capacities.
(2.) _Use such helps as you can obtain._ There are many works published
on the subject of education, which develop important principles, of
great use in communicating knowledge to the young. Some of these are
especially designed for Sabbath school teachers. Study them with
diligence; treasure up all useful hints, and apply them in practice.
(3.) _Aim at drawing out the minds of the children, and teaching them to
study and think, with clearness and precision, for themselves._ There is
a great difference between _conversing with_ children and _talking to_
them. By the former, you call their minds into exercise, and get hold of
their feelings. Thus you will secure their attention. But the latter
will be much less likely to interest them; for, being the recipients of
thought, instead of thinking for themselves, they participate less in
the exercise. By engaging them in conversation, and leading that
conversation in the investigation of truth, you teach them to _think_.
The mental discipline which this calls forth, is a matter of no small
consequence. It may have an important bearing upon their whole future
characters.
If we simply explain to a child the meaning of a passage of Scripture,
the whole benefit lies in the instruction he receives at the time. But,
if we show him practically how to ascertain the meaning himself, and
bring him under the mental discipline which it requires, we give him a
kind of key to unlock the meaning of other passages. By an ingenious
mode of catechizing, children's minds may be led to perceive and
understand almost any truth, much more distinctly and clearly than by
any direct explanation which, a teacher can make. By _catechizing_, I do
not mean the repeating of _catechisms_; but the calling out of their
minds upon any Scripture truth that may be before them, by a series of
simple questions, leading them to see the truth as though they had
discovered it themselves.
This is a subject well worthy of your prayerful attention. Remember that
you are dependent upon the Holy Spirit for the proper direction of the
powers of your mind. Pray, then, for clearness of perception, and
discrimination of judgment, that you may understand the truth; and for
skill to communicate it to your class. Study every Sabbath school lesson
in your closet, with these ends in view. Persevere in your efforts till
you become mistress of the art of teaching.
3. _Let your own heart be affected with the truth you are endeavoring to
teach._ Upon this, so far as your instrumentality is concerned, greatly
depends your success. Unless you _feel_ the force of the truth yourself,
it will be very difficult for you to convince the children that you are
in earnest. While preparing the lesson, in your closet, try to obtain a
realizing sense of the personal interest which you and your class have
in the subject you are contemplating. See what bearing it has upon your
and their eternal destiny; and pray for the Holy Spirit to impress it
powerfully upon your heart. Always, if possible, spend a little season
in your closet, as an immediate preparation for the duties of the
Sabbath school. Get your heart refreshed, in view of the practical truth
contained in the lesson; and go before your class deeply impressed with
its solemn import.
4. _Make a personal application of the practical truths contained in the
lesson_; and embrace frequent opportunities of conversing separately and
privately with every one of your scholars, in regard to their religious
feelings. If they give no evidence of piety, explain to them the duty of
immediate repentance and submission to God, and urge them to perform it
without delay. Do this, under the solemn impression that it _may_ be
your last opportunity, and that you will soon meet them at the
judgment-seat of Christ.
If you have reason to believe their hearts have been renewed, show them
the importance of high spiritual attainments. Urge upon them the duties
of watchfulness, self-examination, studying the Scriptures, and prayer.
Show them also the necessity of carrying out their religion into every
action of their lives. Show them that the design of religion is to make
them better; to give them better dispositions; to keep them humble; and
make them more amiable, obedient, and dutiful in everything. Teach them
also the great importance of improving their minds, while young, to fit
them for the service of Christ. You may have before you some future
Harriet Newell, or Mrs. Judson, who may willingly surrender all the
comforts of this life to carry the glad tidings of salvation to the
benighted heathen.
5. _Be earnest and importunate for the Holy Spirit to bless your
labors._ Without this, all your efforts will be in vain. Feel
continually that you are but an instrument in the hand of God; and that
all your success must depend upon him. Yet he _has promised_ to give
his Holy Spirit to them that ask him. Let no day pass without presenting
before the throne of grace every individual of your class: endeavor to
remember as particularly as possible the peculiar circumstances and
feelings of each. Visit them as often as you can; and, if possible,
persuade them to meet with you once a week for prayer. But make no
effort in your own strength. Search well your motives, and see that
self-seeking has no place in your heart. If you seek the conversion of
your class, that you may be honored as the instrument, you will be
disappointed. _God must be glorified in all things._
II. There are also duties that we owe to God, _in private_, which ought
to occupy a portion of the holy Sabbath. In the present age, when so
much of the Lord's day is spent in attendance upon public worship and
the Sabbath school, there is danger that secret communion with God will
be neglected; and thus, like the tree with a worm at its root, the soul
will wither under the genial rain and sunshine of the gospel. With a few
practical directions on this point, I shall close this letter.
1. _Spend as large a portion as possible of the intervals of public
duties in your closet._ The time thus spent should be employed
principally in the devotional reading of the Holy Scriptures;
meditation, for the purpose of getting your own heart affected with
divine truth; self-examination, and prayer. If you have very much time
to spend in this way, you may employ a part of it in reading some
devotional book; but I think our reading on the Sabbath should be
principally confined to the Scriptures. But _prayer_ should be frequent,
and mingled with everything.
2. _Spend no part of the Lord's day in seeking your own ease or
pleasure._ We are required to turn away our feet from finding our own
pleasure on God's holy day. All our time is the Lord's; but the Sabbath
is his in a peculiar manner. On other days of the week he allows us to
do _our own_ work. But on this day we must do _his work only_. There is
no room, then, for the indulgence of idleness, indolence, or sloth, upon
the Sabbath. The duties of this holy day are such as to require the
active and vigorous exercise of all our faculties. That you may not,
then, be tempted to indulge in sloth, use every means in your power to
promote a lively state of your bodily energies. Make all your
preparations on the afternoon of Saturday. Spend a portion of the
evening in devotional exercises, for the purpose of banishing the world
from your mind, and bringing it into a heavenly frame; and retire to
rest at an early hour. By this means, your animal powers will be
refreshed, and you will be prepared early to meet the Lord, on the
approach of his holy morning.
3. _Watch over your thoughts._ The Sabbath is a season when Satan is
exceedingly busy in diverting our thoughts from holy things. Evil
thoughts also proceed from our own depraved hearts. But the Lord's day
is as really profaned by vain and worldly thoughts, as by the labor of
our bodies. O, if we could realize this, how much food should we find
for bitter repentance in the thoughts of a single Sabbath! Strive, then,
to "bring into captivity every thought to the obedience of Christ." "I
hate vain thoughts," says the Psalmist; "but thy law do I love."
4. _Set a guard over your lips._ Conversing about the affairs of the
world, is a direct breach of the holy Sabbath. But we are not only
required to refrain from worldly and vain conversation, but from
speaking _our own words_. All unprofitable conversation, even though it
be about the externals of religion, should be avoided. It has a tendency
to dissipate the mind, and to remove any serious impressions which the
truth may have made. Our thoughts should be fixed on divine things, and
our conversation should be heavenly. We are not only required to refrain
from finding our own pleasure, speaking our own words, and doing our own
ways; but we are to "call the Sabbath a delight, the holy of the Lord,
honorable." And so will every one regard God's holy day, who lives in
the lively exercise of spiritual affections.
Your affectionate Brother.