"As for me and my house, we will serve the Lord."—Josh. 24:15.
The
household or family is the centre where all human affections meet and
entwine. No other earthly circle can be compared to it. It comprises all
that the human heart most values and delights in on earth. That which
is beautiful in human relationship, tender in human affection, and
gentle in human intercourse:—that which is lovable and precious in the
movements of the human heart are all bound up in the one name—family.
These
postulates are true of the family when established and ordered
according to God’s law. And the holy resolution of good old Joshua is
recorded for a pattern to every governor or head of a household.
Although the word, house, is sometimes used in a larger sense,
the evident meaning is, household or family. Joshua spoke only of those
for whom he would answer, at least as to their outward practice, and
whom he had a power over. He esteemed the inestimable privileges of
God’s service, and acknowledged the obligation put upon him by God’s
law. "These words which I command thee this day, shall be in thine
heart: and {16} shalt teach them diligently unto thy children, and shalt
talk of them when thou sittest in thine house, and when thou walkest by
the way, and when thou liest down, and when thou risest up." Deut.
6.6,7.
Joshua knew, that as head of a
household, he had duties to perform toward those under him, which he
could not shift upon others nor neglect except at the peril of his own
soul and the souls of those under his care. And family religion is no
less vital to their interests now than in the days of the conqueror of
Canaan. God established the family as the primal unit of society, and
according as it is, so will be the church and the state; and their
present condition is extremely woeful: error, crime, and brigandage [theft, robbery, plundering]
of every sort are shaking society from centre to circumference. Many
see a vision of impending ruin, but few or none trace it to the fountain
head—lack of family training.
One of the prime wants [lacks]
of the family today is, family worship. The family altar is almost
universally thrown down or neglected as not needful to the present
generation. And where it is not wholly abandoned it is performed only
when convenient; often the hurry and bustle of the world crowd it out in
the mornings and many times at evening also. In the morning they do not
have time for it, in the evening are too tired and sleepy. While such
worse than useless excuses may serve to satisfy their fellow mortals and
to sear their own consciences, will they have any effect to justify
their omission before God? Assuredly not! Nor is family worship
ordinarily to be performed by merely reading a few verses of scripture
and a prayer; but the proper order of "the church in the house" is that
set down and followed by our ancestors of the Covenanted Church of
Scotland. The first step in family worship is to see that the whole
family is present; neither children nor servants should be allowed to
absent themselves from God’s service.
Then
a short prayer is offered invoking God’s presence and blessing, next a
portion of psalm is sung, followed by reading a portion of scripture,
and the whole concluded by {17} humble and fervent prayer and
supplication at "the throne of grace." As the singing of the psalm is a
part of the worship in which the whole family are to join with the voice
as well as the heart, it should ordinarily be lined out before being
sung, and especially if there are children or others unable to read. And
we believe that the reading of the lines before singing rather promotes
the devotion and spirituality of the worship. Under no circumstances
should continuous singing be practiced in families where there are small
children; for by hearing the lines read they may be able to follow in
the singing, or get part of a line, or at least a word or two. We should
endeavour to impress on the little ones the primal importance of God’s
service. God delights in and requires the praise of the young as well as
the old. "Out of the mouth of babes and sucklings hast thou ordained
strength." Psalm 8.2. "Both young men, and maidens; old men and
children: let them praise the name of the Lord." Psalm 148:12,13.
The
scripture reading should be in order from Genesis to Revelation, that
no part of God’s Holy Word be slighted. And when reading or hearing the
words of inspiration, the attention should be unfaltering and faith in
constant exercise to believe and hearken to what God speaks. In the
prayer all should unite as one, in confession of sin, in earnest
supplication for the tokens of the Lord’s favor and goodness, and
thanksgiving for the mercies bestowed.
Some
who would seek to justify their neglect of this duty and inestimable
privilege may say, where is the command for it? But were they as
diligent in searching to know duty as in excuses for their wicked
course, they might discern the proof plain both from reason and
scripture.
The General Assembly of the
Church of Scotland in addressing the people under their charge on the
subject of Family Worship, say: "In calling your attention to this
momentous topic, we think it superfluous to enlarge on the high
obligations by which this duty is enforced,—obligations {18} which are
involved in the very constitution of our frail and dependent being, and
impressed on the understanding and heart by the persuasive voice of
scriptural authority, opening the ears of man and sealing the
instructions; by which God speaketh not once or twice, but at sundry
times and in divers manners, adding line upon line, precept upon
precept, promise upon promise, threatening upon threatening, so as to
bring perpetually to remembrance both the blessings which are multiplied
to them that fear God, and the fury that is poured out upon the
families that call not upon His name." [Jer. 10.25.]
Reason teaches that family worship is a debt which rational creatures ought to pay to Deity:
1.
As he is the most excellent of beings there is an obligation to worship
him; and it is plain that my obligation is measured by my capacity, for
I can never go beyond what I owe him in point of homage. And if this is
true of each one for himself, it is equally so for those under his care
and authority.
2. The obligation arises
also from our dependence on the Divine Being as our Creator and
preserver, and consequently our owner. And who will dare say, though I
am under obligation to worship God, my family is not?
3.
It is further evidenced from the very nature of man as he is a sociable
creature, so he is under obligation to render social worship or worship
in society; and in that society wherein he is first capable of
rendering it, that is, in the family.
4.
The constitution of the family. God in His wise ordering of things,
brings so many single persons into such relations as to constitute a
family: "God setteth the solitary in families." Psalm 68.6. And why in
families? but that they may be nurseries of religion. The false worship
of heathen families plainly confirms this: Besides their temple worship
the heathen had their lares and penates—their household gods which they
worshipped. {19}
Family religion is also
to be considered as an advantage to men. True religion is plainly the
greatest advantage to man that he is capable of. Lost, undone creatures
under a sense of the divine wrath and seeking some way to appease
offended Deity, have cried out in anguish of soul: "Shall I give my
first-born for my transgression, the fruit of my body for the sin of my
soul," Micah 6.7. The answer shows the way of acceptable service: "To do
justly, and to love mercy, and to walk humbly with thy God," verse 8.
To
those who follow this prescribed course, God has graciously promised
his favor and all blessings, "all things are yours," 1 Cor. 3.21. "In
all places where I record my name, I will come unto thee, and I will
bless thee," Exod. 20.24. At every domestic altar where the family
homage is performed in spirit and in truth we may look for God’s
presence and blessing.
Then paternal love
doth oblige every governor of a family to take care that the fire on
the family altar be kept burning; for to allow it to go out speaks the
greatest cruelty any could be guilty of. It is, in effect, saying, I
care not what becomes of the souls of those under my charge.
2.
Paternal fidelity doth oblige to family worship. The Lord has committed
to every head of a family a trust concerning those under his charge. He
is their guardian to provide for them, and to see they each one receive
their portion.
Of the unfaithful trustee
it is said: "If any provide not for his own, and specially for those of
his own house (family) he hath denied the faith and is worse than an
infidel," 1 Tim. 5.8. The verb here translated "provide" denotes, to
take thought or care for beforehand, and shows that masters of families
must give good heed to the care lying upon them. But to what should this
provision extend? Is it only to the wants of the body? Plainly the
souls of those in their household should be their first concern. "Take
no thought saying, What shall we eat? or, What shall we drink? or,
Wherewithal shall we be clothed?…. {20} But seek ye first the kingdom of
God, and His righteousness; and all these things shall be added unto
you." Matt. 6.31,33.
2. We will cite some little of the scripture proof for family worship. First, In general there is a charge lying on the heads of families to establish and keep up the worship of God in their households.
1st.
The power wherewith God has invested superiors declares it: "Honour thy
father and thy mother." Exod. 20.17. In reference to the inferior
relatives of the family they have a governing power. And Paul tell us
how that power is to be exercised: Ye fathers, provoke not your children
to wrath: but bring them up in the nurture and admonition of the Lord,"
Eph. 6.4. This necessitates a diligent and constant attendance to
family religion.
2nd. The fourth
commandment is addressed directly and particularly to heads of families;
which clearly implies a power given them and consequently a care
answerable thereto.
3rd. How
else could Joshua engage for his household as well as for himself? He
well knew that as God had placed him in a station of superiority; so
duty required that he religiously observe the worship of God with all
his family: "As for me and my house we will serve the Lord." And the
commended example of Abraham (Gen. 18.19) is of the same import.
Secondly,
it has well been observed, that in those places of scripture where the
domestic relations are largely spoken of, there is subjoined some charge
concerning prayer. Thus, after Peter gives directions concerning the
duties of domestic relatives he adds: "For the eyes of the Lord are over
the righteous, and His ears are open unto their prayers," 1 Pet. 3.12.
As much as to say, be careful to keep up a stated course of family
worship, for the eye of Jehovah is upon you, and he is ready to answer
your requests. And, after the apostle Paul, in the 5th and 6th chapters
of Ephesians, gives commands for the various members of families, he
says: {21} "Praying always with all prayer and supplication in the
spirit," Eph. 6.18. Also after speaking of the things required of those
in the family relation he directs: "Continue in prayer," Col. 4.4. A
continued course of family worship sanctifies the domestical relations,
and without it all else is in vain and to no purpose.
If
to pray with other Christians as opportunity offers has a promise of
blessing by our Savior, (Matt. 18.19,20;) then it is especially
commendable to do so with those of our own family.
It
is doubtless family religion, and especially the regular and stated
exercises of family worship, to which the Psalmist refers when he says,
"The voice of rejoicing and salvation is in the tabernacles of the
righteous," Psalm 118.15. Service acceptable to God, and of infinite
advantage to those who "pour out their hearts before God," Psalm 62.8.
Besides
that of Joshua and his house we have a number of scripture examples for
family worship. From righteous Abel down through the ages, the offering
of sacrifices must be accompanied with invocation and prayer. Wherever
Abraham pitched his tent, there he set up a family altar (see Gen.
12.7,8,) and the same course was pursued by Isaac and Jacob.
When
David had "set the ark of the Lord in his place" he "returned to bless
his household" (2 Sam. 6.20); very probably his regular family
devotions. He so timed God’s public worship as not to interfere with
that of the family. And right here, we think, is sufficient objection to
night meetings for worship; they seriously interfere with or lead to
the omission of family devotions. God has given sufficient time for both
the public and private exercises of his worship without infringing
upon, or crowding out, either one: for he has established a comely and
beautiful order in all his service.
And
it was most likely family worship for which Daniel was accused and cast
into the lions den. See Dan. 6.10. Cornelius kneeling before God with
his family (Acts 10.30,) {22} as was no doubt his usual course; had a
signal stamp of the Divine approval, God sending His angel to speak to
him.
As to the stated times of family worship it is plain from God’s Word that it is to be daily.
In
asking God for the acceptance of his homage the Psalmist says: "Let my
prayer be set before thee as incense; and the uplifting of my hands as
the evening sacrifice," Psalm 141.2. And in Psalm 145.2, "Every day will
I bless thee." And this service is required both morning and evening.
"It is a good thing to give thanks unto the Lord, and to sing praises
unto thy name, O Most High: to show forth thy lovingkindness in the
morning, and thy faithfulness every night," Psalm 92.1,2. "The Lord will
command his lovingkindness in the day time, and in the night his song
shall be with me, and my prayer unto the God of my life," Psalm 42.8.
Sometimes we read of thrice a day: "Evening and morning, and at noon,
will I pray, and cry aloud: and he shall hear my voice," Psalm 55.17.
But the noon services are perhaps the blessing and thanksgiving at the
midday meal.
Do but consider what an
inestimable privilege it is to be permitted to draw near to God with all
your household. As Joseph presented his sons before his father Jacob to
receive his blessing; so let us bring our children to the family altar
and present them before our "Father which is in heaven," (Matt. 6.1,)
that He may bless them. "He will bless them that fear the Lord both
small and great." Psalm 115.13.
And as
Israel of old, however widely they were separated in their several
families, had fellowship one with another at the hours of offering the
morning and evening sacrifice; so now have the families of the saints,
as morning by morning, and evening by evening, they meet together at
Jehovah’s mercy-seat. From this consideration all may derive mutual aid,
encouragement, and comfort.
When the
prophet Elijah, on Mount Carmel, confronted the multitude of devotees of
Baal worship; to show the {23} help which God’s people derive from one
another’s prayers, and to honor family worship; that zealous servant of
the Lord waited until the hour of evening prayer, and gained a notable
victory over priestly and princely votaries of idolatry. As one says:
"Where was ever an ordinance of God more signally honoured than Family
Worship in that miraculous interposition of Jehovah for his people."
And
as this duty is enjoined of God, and has been blessed of him in all
ages; and as it is a part of our covenant engagements, we must
diligently take heed to observe it. Satan, the world, and the flesh are
ever ready to draw us aside from this hallowed duty; but any relaxation
or omission here is like the "letting out of water."
We
see by God’s Holy Word that he adjudges the omitters of it heathen, and
threatens them with destruction: "Pour out thy fury on the heathen that
know thee not, and upon the families that call not upon thy name." Jer.
10.25.
"The appointment of the
reasonable service of bowing down at the domestic altar before the Lord
our Maker, that in waiting for the promised effusion of the spirit of
grace and supplication, we may be filled with the fruits of
righteousness, has ever been regarded by all men of sound mind and
Christian experience not as an irksome task, but as an inestimable
privilege; for as often as we mark the tokens of God’s power and
presence in making the outgoings of the morning and evening to rejoice,
must every enlightened and purified heart, lifting up its affections to
the Father of spirits, acknowledge with triumphant satisfaction that it
is a good thing to draw near to God, and to show forth his
lovingkindness in the morning and His faithfulness every night." It is
said, that during the Reformation in Scotland, in many of the parishes
hardly a family could be found who did not offer the morning and evening
sacrifice of praise and thanksgiving. {24}
As
sure as the rising of tomorrow’s sun, is the fact that there will never
be any revival of religion until it begins in the family, and the
thrown-down family altars are built again, and the worship performed
according to God’s laws; and the hearts as well the voices of the
worshippers proclaim His praise.
1. The sabbath was instituted by God, Creator, immediately after creation work was finished. Gen. 2.2, &c. Some may imagine or insinuate, and Paley may adopt the insinuation;—That Moses speaks in Genesis, proleptically or by anticipation: but without the least shadow of even plausibility. It is wholly an imagination of those whose system of religion is too nearly allied to the beggarly elements of the Mosaic ritual; and whose lax morality is impatient of the restraint imposed by the Author of the sabbath. Adam in a state of innocence, needed a law as a directory, and a sabbath in particular as subservient to devotion; much more do his posterity in a state of sin—wholly averse from communion with God.
2. The sabbath is an integral part of the decalogue, as revealed to Moses at Sinai, engraven on stone and laid up in the ark. No laws of a typical or ceremonial nature were thus dignified.
3. Reason would say, some portion of time ought to be employed in the worship of God,— not only by man individually, but also by man socially. Thus far the sabbath is natural; but to determine what proportion of time, is the prerogative of God,—and so far as the fourth commandment settles the seventh part of time, it is positive: that is, resolvable into the mere will of the Creator.
All objections to the moral nature and perpetual obligation of the holy sabbath, are resolvable into the allegation: "That it is peculiar to the Jews,—typical, ceremonial, and consequently cannot survive the abolition of the Mosaic economy.—Answer,—
(To be continued.)
THE
CONTENDING WITNESS.
VOL. III.
APRIL, 1845.
No. 3.
(Continued from page 335.)
1. What the Lawgiver himself said to carnal Jews, relative to the ordinance of circumcision, may be repeated and applied in the present case:—Not because it [circumcision] is of Moses, but of the fathers. John 7.22;—so of the sabbath. It was not made for the Jews,—the sabbath was made for MAN. Mark 2.27.
2. The Jews were familiar with the sabbath, before the law was given at Sinai. Exod. 16.23.
3. Our Lord Jesus, who is Lord also of the sabbath, speaks of it, as being still obligatory, long after the legal abolition of the ceremonial law. Matt. 24.20.
4. All men, of all nations need a sabbath, as well as the {357} Jews. Social worship orderly conducted, requires mutual consent. One objection which is very popular, and in its nature different from the preceding, we briefly notice. It it usually phrased in some such language as:—"Every day should be a sabbath with the christian;" from which position the inference is,—There is no necessity for the sabbatical institution. The answers given to the foregoing objections, will furnish an answer to this also: but we offer the following practical question for the consideration of those who are not accessible by abstract arguments.— Was it ever known that one who insists that every day of the week ought to be a sabbath to the christian, did himself regard any day of the week as a sabbath? No, it will be observed universally that such selfstyled christians live and act as if there were no day holy to the Lord.—They profess to know God, but in works they deny him,—They are heathens. [Titus 1.16.]
But it is not with heathens we propose to treat in this article. We are concerned with those whose profession and practice entitle them, in the judgment of charity, to be considered on Christ's side. And among these we select first, ministers of the gospel, whose official responsibility demands of them to instruct, by precept and example, their follow sinners in the nature and duties of the Lord's day. There are too many even of this class in society, who practically counteract this object of their commission in a great variety of ways. If a gospel minister be found engaged in worldly conversation on the sabbath,—such as the gain or loss in secular transactions,—the prospects of a political candidate, &c. &c. his efforts in the pulpit, or even as a member of a "Sabbath Sanctification Society," will certainly prove abortive. If he is known to shave, black his boots, &c. on the morning of the Lord's day; every christian—every individual, of whatever class, will be ready to say,—Such an example will defeat all his oratory in the pulpit or popular assembly. But there are two ways especially, in which ministers, even settled pastors, greatly retard the progress of reformation in sabbath sanctification. One is, by unnecessary journeying on that sacred day. True their avowed object is to effect moral reform—by attending such and such a society, to deliver or hear a lecture on temperance, abolition, colinization, &c. To effect these objects, railroad, steamboat and other companies, must be patronized in the practical desecration of the holy sabbath. The profane multitude, {358} managers, attendants, and fellow-travellers, do not inquire into the object of the pastor's journey, but they feel much strengthened and encouraged in their sinful course by his presence and example. Surely this is not the import of the scripture phrase—"a sabbath day's journey!" The other way in which the sabbath is profaned by too many gospel ministers, is by dishonesty! We do not intend to charge them with burglary, swindling, or even failing in their contracts and promises in secular dealings; though it were to be wished that some would be more exemplary in the last:—we refer to their public, solemn ministrations in the sanctuary. Will a man—a minister rob God? Yes, he will, and if challenged, will defend the practice—attempt to justify the outrage! The great Lord of the harvest has employed him as a reaper; but he is unwilling to "bear the burden and heat of the day." The preacher entertains, or perhaps detains his audience from fifty to sixty minutes with what is called a sermon.—pronounces a benediction and dismisses the congregation. This constitutes his day's work. "One whole day in seven" he professes to regard to the Lord, and solemnly engages to enforce the like observance upon his pastoral charge; but in the face of his published profession and ordination vow, he labours scarcely one hour on that whole day! Is this honest dealing? "Offer it now unto thy governor; will he be pleased with thee, or accept thy person?" [Mal. 1.8.] No,—no man will accept an hour's labour for a day's work.—No honest man will offer such "eye-service" to his fellow man. "God will not be mocked." [Gal. 6.7.]
(To be continued.)
THE
CONTENDING WITNESS.
VOL. III.
June, 1845.
No. 4.
(Concluded from page 358.)
But it may be alleged, that public worship does not consist altogether in preaching and hearing the word; and that besides prayer, singing occupies a portion of time; so that all the exercises in the aggregate, cover a period of perhaps two, or it may be, three hours of the sabbath. All this may be true, and still the inquiry be urged—Is this an honest day's service? Would it be satisfactory from man to man? If not, shall it be so from man to God? This indolence in ministers, whereby they are guilty of habitually robbing God, must have a ruinous effect upon their people. This is lamentably evident in observation. Those professors who are thus trained from generation to generation, having abundance of idle time on the sabbath, find it necessary to gratify the cravings of unsanctified nature by worldly conversation, reading the news of the day, or visiting—not the afflicted, the fatherless, and the widow, but their heathenized christian neighbors that they may strengthen and harden each other in their iniquity. If by accident, such christians are found in a congregation of worshipers, whose pastor will not do the work of the Lord deceitfully, but "continue his speech" like the apostle {366} of the gentiles beyond the customary thirty minutes; how uncomfortable they feel, how listless they appear,—often bewraying in the anxiety of the countenance, and the shiftings of position, that the language of the heart is;—"When will the sabbath be gone?" [Amos 8.5.] These and such like results are fairly chargeable to the account of such pastors, as through indolence diminish the tale of brick, when there is no want of straw.—The leaders of the people cause them to err. [Exod. 5; Isa. 9.16.] Hymn singing is generally practised by this class of christians; and a large proportion of the brief services of the sanctuary, consists in recreating themselves with what they term spiritual songs.[1] This is perfectly natural. Those who have little or no relish for the things of the Spirit; usually delight in any substitute which will exhilerate animal nature. Those who ordain many holy-days, without divine warrant, regard not the one holy day of the Lord. So, those who loathe instructive preaching, and honest sabbath services, are in their element only while offering will-worship. See Isa. 50.11.
The sabbath is profaned also by idleness. Those christians who regard the Lord's day only as a season of rest to the body after the labors of the week, are not in this respect above the beasts that perish. Such a man has no preeminence over the beast, with which he labors through the week. As the one rests, so rests the other.
The sabbath is also too often profaned by professing christians, as a season for medical treatment of the body. There are not wanting individuals who seize upon the Lord's day and appropriate the "whole time," to the treatment of a disease which does not interfere with their activity in the secular business of the by-gone week. Indeed it is presumable that often the avaricious heart prompts to unnatural exertion, to such degree that the lassitude [fatigue] of the frail tabernacle calls for restoratives. Are such persons doing justly to God, to themselves, or to their fellow creatures? Are they "seeking first the kingdom of heaven?"—preferring the interests of the immortal soul to those of the mortal body? No, "they profess that they know God, but in works they deny him." It is very obvious that the indisposition, real or imaginary, which hinders the individual from "going up to the house of the Lord" on the sabbath; retards him not in seeking his gain from his quarter, on the other days of the week. But his disease is a reality;—it is one that is fatal in its tendency; and without repentance by interposing mercy, it will eventuate in the death of soul and body. The sabbath {367} is the special season of divine appointment, for applying "the benefits of Christ's redemption" to those who "have need of a physician." [Luke 5.31.]
The disease of which we speak, called spiritual sloth, demands a speedy remedy; and yet in its own nature resists the only prescription. When once seated in the moral constitution by lapse of time, it becomes ultimately desperate.—"The whole have no need of a physician, but they that are sick."
Nor is it to be thought strange if the men of the world profane the sabbath by secular business and recreation; when the public teachers of religion often practically give the lie to their profession.
The great national iniquity and fruit of infidelity—carrying the mail, and so employing many hands in the post-office department on the Lord's day, is calculated to heathenize the whole community. The displeasure of heaven has been displayed against this nation in variety of successive judgments; yet "the people turn not to him that smiteth them," but persist in "bringing more wrath upon the land, by profaning the sabbath." [Isa. 9.13; Neh. 13.18.] The only means of averting judgments is, by confessing and forsaking sin. The national legislature have turned a deaf ear to Jehovah speaking in the fourth commandment; and also to the petitions of the Lord's people urging the righteous claims of the God of the whole earth. Well may the Ruler of the universe bring against us the charge—Ye have robbed me, even this whole nation. Mal. 3.9.
In bringing this article to a close, we suggest the necessity among all ranks, of "doing justly"—first in relation to God. The sabbath is his by special and positive claim, let us beware of "doing our own works or finding our own pleasures" on the Lord's day. It is vain to expect reformation in this respect among the men of the world, until christians give evidence that they are "in the spirit on the Lord's day," [Rev. 1.10,] by "spending the whole time in the public and private exercises of God's worship and in works of necessity and mercy." It is to be feared that too many parents habitually neglect the instruction of their children, by catechising them on the sabbath evenings, since sabbath-schools have gained popularity in the christian community. While it is vain to expect that any invention of man will accomplish the immediate ends of a divine ordinance; a heavy woe is impending over such as neglect to cultivate the immortal spirits of their own offspring. {368}
The father to the children shall make known thy truth. Isa. 38.19. Not only the doctrines of God's word, but the doings of God's hand; are to be taught by parents to their children. Psalm 78.5,7.
Happy are they who experience that it is good for them that they draw nigh to God; who have a foretaste of the joys of heaven in the sanctuary on the sabbath—the two special emblems of future glory. How can the christian professor expect to reach heaven, who, so far from making the sabbath day's journey thitherward; with reluctance spends an hour in the house of God once a week, who will hardly defile his foot or cool his fingers, in reaching the place of public worship? No, no, unless the sabbath be our delight, and our delights be with the excellent ones of the earth; we shall in no wise enter the holy city. Let us ever remember that heaven is a sanctuary, a holy place, where the redeemed will be forever praising God,—in the spending and enjoying of an everlasting sabbath. In this world, "they that are after the flesh, do mind the things of the flesh; and they that are after the Spirit the things of the Spirit:" and so will it be in the world to come,—only the former class shall be forever deprived of the objects which unrenewed nature craves, subjected to the infliction of avenging wrath,—remorse, the never dying worm increasing and perpetuating pain, in view of misspent and especially desecrated sabbaths. Of this state of things we have sometimes a specimen from the malefactor at the gibbet, who traces all his enormities to breach of the sabbath.
Finally,—where there is no sabbath, there is no true religion. He that offendeth in this one point, is guilty of transgressing the whole law. For as there is one Lawgiver, so the law is one: now if thou commit no adultery, theft, &c. yet if thou profane the sabbath, thou art become a transgressor—not of the fourth commandment only, but of the law. James 2.11.
We only add our regret, that many, yea the great body of professing christians, have so much respect for paganism, and inherit so much popery, as to substitute the name sunday for sabbath, or the Lord's day. For the other days of the week, we have no special designations by inspiration; and it is surely enough that we have these distinguished by designations borrowed from heathen mythology, without thus desecrating the christian sabbath.
Footnotes:
1. For the sake of modern readers, not acquainted with the purity of worship once observed & cherished in the Presbyterian Church, it should be noted that "Hymn singing" is mentioned here as contrasted with the singing of Scripture Psalms. So also, when the author mentions "what they term spiritual songs," his intention is to express the lamentable fact that in so many churches unauthorized hymns are regarded as "spiritual songs" merely because they are songs on spiritual subjects; whereas the Psalms of Holy Scripture alone are the spiritual songs and hymns which Christians are commanded to sing in Eph. 5.19, and Col. 3.16, these alone being inspired by the Spirit of God for this very purpose.—JTKer.