first fruits of the ground were holy. Ez. xlviii. 14. Now it is obvious, that the things above mentioned were consider his arrangements will indicate the ap- Canaan was holy. Lev. xxvii, 30. Th proach of the sacred rest, before it ac-ark was holy. 2 Chron. xxxv, 3. The fually arrives. Every thing will be put temple at Jerusalem was a holy building, in its place; his accounts will be adjust-and so were the vessels belonging to it. ed, and his customers, knowing his hab-|| 1 Chron. xxii, 19, and xxix, 3. The its, will voluntarily retire. He will shut up his counting-room, and, leaving his books, merchandise, and cares behind, will go to his house, collecting hised as holy because they were sanctified, thoughts,& meditating upon the require- or set apart for the service of God.ments and blessings of God's holy day. Thus we read, I will sanctify the taberDocs the business of such a person, nacle and the allar. All the firstling as I am describing, call him from home males thou shall sanctify. I have chosen on Saturday, he delays not; but if pos- and sanctified this house in the temple. sible, returns early. Does he ride, or All the vessels have ne prepared and walk abroad for amusement in the af sanctified. The tabernacle, then, was ternoon, he waits not to be told, that holy, because it was dedicated excluthe least trespass upon holy time would sively to the worship of the one living be wholly inexcusable. In planning and and true God. The tythes were holy, prosecuting journies, he does not, like because they were appointed to be apmany of his neighbors, leave home on propriated solely to the support of reliFriday, or Saturday, with the express gion. The temple was holy, because it view of getting out of the town, or state, was set apart from every other use, and so as to travel without interruption upon || dedicated to the honor and worship of the Lord's day. Nor does he trespass Jehovah. The vessels of the temple upon its sacred hours, when far from were holy, because they were devoted home, and exposed only to the sight of to religious uses, and might on no prestrangers; but, taking his conscience tence whatever be put to any other use. along with him, and remembering that The first fruits were holy, because they God is every where, he has the same re- were separated in the same manner; and gard to his commadments, when a hun-accordingly, the people were expressly dred, or a thousand miles from home, as forbidden to sell them. if he were exposed to the scrutinizing eyes of all his acquaintance. Reader, is this thy character; Dost thou thus remember the Sabbath day? But, not to enlarge, it is most evidently in the same sense, that the weekly Sabbath is called holy. It is because God himself has been pleased to sanctiThe second requisition of the law is, fy it, or set it apart as a day of holy rest that we keep the Sabbath holy. Here, and religious worship, that it is a holy the whole duty turns upon the meaning day. As, therefore, it would have been of the word holy. Till we know the ex-a profanation of the vessels of the temact import of this word, we cannot be ple to have put them to any common certain, what is required, or forbidden in use, so it is a profanation of the Sabthe law. The Divine Oracles are, in bath, to spend any part of it, in those this case, our only guide. To what the" worldly employments and recreations, Holy Ghost teacheth let us then appeal. In turning over the sacred pages, with reference to this subject, it will be found, that many things are denominated holy, on account of their being set apart for re-in public and private exercises of God's ligious purposes. Thus to give a few examples, the oil, with which the tabernacle and its furniture were anointed, in the wilderness, was holy oil. Exod. xxx, 25. The crown worn by the high priest was a holy crown. Exod. xxix, 6. The tenth part of the annual produce of which are lawful on other days." If we would keep the Sabbath holy, then, we must abstain from labor, and every thing of the kind; must spend the day worship, not contenting ourselves with the forms of religion; not wasting any part of the sacred rest in sloth; but employing the whole of it in those lively exercises of worship, by which the heart is made better, and the soul is gradually prepared for the heavenly rest. When the Sabbath draws to a close, it is very much by solemn meditation upon all that we have read and heard; upon our short-comings in duty; upon the mercy of God in permitting us to enjoy a day of sacred rest; and upon our renewed obligations to serve him in newness of life, that we are to prepare for the duties and trials of the succeeding week. The preceding observations might for thy testimonies are my meditation. serve for a very brief and general an swer to the inquiry before us. But a subject of such practical moment, as the sanctification of the Sabbath, demands a more particular investigation. I shall therefore proceed to specify some of the regular and appropriate duties of holy time. These duties are religious meditation, prayer, self-examination, reading the Scriptures and other religious books, attending public worship, religious conversation, and the pious instruction of children. 2. Nearly allied to religious meditation is prayer. The latter of these, indeed, as well the former, is a daily duty. 1. A part of every Lord's day should|| Till we cease to need our daily bread, be spent in religious meditation. With as well as every other goad and perfect this the Sabbath should invariably be gift, that cometh down from the Father commenced. It is essential to prepare of lights, we cannot, without the blackthe mind for the pleasant and accepta- est ingratitude, neglect to offer Him our ble performance of other religious du- daily prayers. But it is obvious, from ties. It is by early and serious medita- the very nature of the Sabbath, that it fion upon the perfections of God, and should be a day of special prayer.the holiness of his law; upon our own Some Christians have made it a point, sinfulness, obligations, and dependence; to call their families together, before the and upon the astonishing work of resetting of the sun on Saturday evening, demption, which the Christian Sabbath that they might unitedly implore the commemorates, that the affections are presence and blessing of God, at the enlivened, worldly cares are excluded, very commencement of holy time: An and the soul is warmed with true devo- || excellent practice, worthy to be univertion. Meditation should also be intersally adopted. Certain it is, that, in mingled with all the duties of the Sabentering upon the Sabbath, we ought to bath. It should precede every prayer.lift up our hearts to God, for the assistIt should follow the reading of every ance of the Holy Spirit, that we may passage of Scripture. It should, in part perform every duty to his acceptance, at least, fill up the intervals of public and enjoy some lively anticipations of worship. It should be employed upon eternal rest. every sermon. When we enter our clos- Do we sincerely desire to sanctify the ets, a solemn pause should precede our Lord's day? then we must be instant addresses to God; during which our and fervent in prayer. Retiring to our thoughts should be absorbed in contemn-closets, when it begins, we must shut plating His greatness and holiness;-our out the world, and commune with the guilt and nothingness. In the same Father of our spirits, in earnest supplimanner, should a few moments be spent cation, for that preparation of heart, in deep and solemn meditation, before which he requires. We must pray over engaging in family prayer. After we every portion of the Scriptures that we have heard, or read a sermon, it is med-read, both before and after the perusal. itation that fixes the truth in the mem- We must pray when we lie tlown at ory. It is this, which converts warn-night, and when we awake in the mornings and invitations, doctrines and pre-ing. When we arise from our beds cepts, reproofs and promises into spirit-again must our families and closets witual nourishment. This is one of the ness our devotions. Again must prayer means, by which, under the culture of precede aud follow the reading of God's the Holy Spirit, God's children grow wiser and wiser ;-wax stronger and stronger. I have more understanding, saith the Psalmist, than all my teachers, holy word. We must be particular and fervent in our supplications for the influences of the Divine Spirit to keep our minds in a praying frame every ino ment, so that, in the intervals of other spent it; what vain thoughts we have duties, our confessions, petitions, and indulged; what formality has attended thanksgivings, may ascend spontane- our worship; what instruction we bave ously, to the throne of grace. It can gained; what communion we have enscarcely be necessary to add, that pray-joyed with the Father and the Son, and er must precede, accompany, and fol whether or not we have made any prolow, our meditations upon the sermons gress in the divine life. Z. X. Y. which we hear, and the religious books which we read ;-that the evening sacrifice of the family must not be omitted; that the Sabbath must be ended, as it was begun with prayer. 5. That the doctrine of election is calculated to harden men in sin, and tends to licentiousness. Objections to the Scripture Doctrine of Election answered. Continued from page 134. IN my last communication, on the 3. Some portion of every Lord's day, scripture doctrine of election, four obshould be spent in self-examination.-jections were brought into view, and As the careful and experienced mariner answered. There are, however, sevoften makes use of the quadrant and the eral other objections, which, as they lead to ascertain where he is, so should have influence in preventing the recepwe endeavor to keep our spiritual reck- tion of an important truth, deserve nooning, by a frequent and deliberate use tice. To these, it is proposed now to of the Scriptures, in the way of self-ex pay some attention. It is objected. amination. Once a week is by no means often enough. We are bound to commune every day, with our own hearts; to examine the temper of our minds ; This objection has, indeed, been and to scrutinize the motives by which virtually answered, by showing that we are actuated. But these duties are this doctrine does not afford the sinner more especially binding, I think, on the any excuse. Possibly, however, it may Sabbath. If some persons, in defiance not be amiss to meet it more directly. of God's law, avail themselves of the In answering it, will it be thought arleisure, which the sacred rest affords, rogant, or ostentatious, to ask the obto adjust their accounts and post their jector, seriously, whether, if he were books, how much more should we reg-called to point out those, among profesularly embrace so favorable an oppor- sing christians, whom he considers the tunity to inquire, how matters stand be- most strict and precise in their deporttween God and our souls. ment, and who carry their views farthest, Let us, then, make it an invariable with respect to those practices, which rule to call ourselves to a strict account, ought to be avoided, as sinful, and with on Saturday evening, in regard to the respect to that holy and exemplary manner in which we have spent the walk, which christians ought to mainpreceding week,interrogating ourselves, tain, he would not look for them, genas in the Divine presence, what we have erally, among the very persons, who done to advance the interests of true most cordially embrace this doctrine, religion; what preparations we have which he says is of licentious tendency? made for the Sabbath, and for heaven; Is it not matter of notoriety, that the and what sins of thought, word, and people, who embrace this, and the other deed, we have been guilty of. On the distinguishing doctrines of gaace, howmorning of the Lord's day, let us resume ever far they fall short of walking agreethe scrutiny, going over all the circum-ably to their profession, are yet, genstances of our guilt, on purpose to make erally, the very persons, who are most way for deep and sincere repentance. ridiculed and reproached, às rigid and Let serious self-examination form the superstitious, on account of that strictpersonal application, of every portion ness and sobriety, which they say chrisof Scripture that we read, and of the tians ought to maintain, and which, notpublic discourses which we hear. Par-withstanding all their imperfections, ticularly when the Sabbath is drawing they, in some measure, exemplify? If to a close, let us inquire, how we have so, does not the fact prove, that the doctrine does not tend to produce li centiousness in those who cordially receive it, as a truth of the gospel? What, then, becomes of the objection? tions over and over again, in only dif ferent forms, it is sometimes needful to repeat the answers in somewhat different language. And, here, it may be It may possibly be contended, how asked, why is not the same objection ever, that the doctrine has this unhappy urged, in regard to other things? It is tendency, with respect to some, by generally acknowledged that the exact whom it is not believed. Such per time, when men must die, is fixed, and sons may take encouragement from it. certain, in the mind of God. Yet who, to continue in sin, and to increase to on this account, neglects the means of more ungodliness. The possibility of preserving life? It is confessed, that it this, it might be imprudent to deny; is determined, by God, whether the for sinners are, indeed, often very incon-husbandman shall have an harvest, long sistent. But let us look at the matter before any means are used to obtain candidly. A man reads in his Bible, one. But who draws the conclusion, or hears from the pulpit, that a certain from this, that it is vain for the hus part of mankind were, "from the be-bandman to use the means? The truth ginning, chosen to salvation, through is, men know that, though their" days sanctification of the Spirit, and belief are determined, and the number of their of the truth." "Well," he says, " the months is with God," yet, if life be proBible tells me, or the preacher tells longed, it mast be prolonged by means, me, that some of mankind are chosen and that, whatever may be determined to salvation. Now, for myself, I can- || in the mind of God, if they would reap not believe this. It appears to me to an abundant harvest, they must use be dishonorable to God. But, if it be means to obtain it. Hence, in these so, then, if I am elected I shall be sa- cases, it is not considered a vain thing ved; and if not I shall be damned; and to be in the use of means. But, surely, I will give myself no farther concern it is not less certain, that, whatever may about the matter. In short, I will con- be God's purpose of election, unless tinue in sin." Is there any other way, sinners use the means of salvation; in in which the man, who does not believe other words, unless they come to Christ, the doctrine, can derive encouragement in the exercise of repentance and faith, from it, to continue, and increase in they cannot be saved. In this case, wickedness? As to those, who truly too, there is far greater encouragement believe the doctrine, not only is it evi- to use the necessary means, than in the dent from fact, that they do not take other. There is a probability that, if encouragement from it, to continue in suitable means be used, a crop of the sin; but it is very plain, from the doc-fruits of the earth will be obtained, but trine itself, that it can have no such tendency. They know, that those who are chosen to salvation, are chosen," thro' sanctification, unto obedience" and, that they might be holy." How, then, can they encourage themselves to persist in wickedness? 6. It is objected, that, if the doctrine of election be true, it is vain for sinners to use any means to obtain salvation: for if they be elected, they will certainly be saved; and if they are not elected, they will not be saved, whether they use them or not. there is no certainty. But, if the means of salvation be used; if sinners repent, and believe the gospel, it is certain they will be saved. The doctrine of election, then, neither prevents the use of the means of salvation, nor the salvation of any one who uses them. To any sin ner it may be said, "If thou seek him, he will be found of thee; but, if thou forsake him, he will cast thee off forever." Besides, when it is said that, if we be elected, we shall be saved, whether we use the means of salvation, or not, an This objection, it is true, is involved absurdity is involved, which certainly is in some, which have already been an- not chargeable upon the doctrine of swered. But, as objectors to the doc-election, but upon the objection itself. trines of the gospel, present their objec- The doctrine of election neither asserts, their sins. On the contrary, the elect nor implies, that men can be saved in || willing, unless, from the beginning, some have been chosen to salvation? It is true, the doctrine of election presupposes, that sinners are in such a state as utterly precludes all bope, that they will ever, of themselves, do any thing towards effecting their own salvation. It must be admitted, therefore, that, in connection with other truths of the gospel, it is calculated to lead men to despair of being saved, by any works of righteousness, which they have done, or ever will do. But, the sooner they are discouraged here, and brought to despair of salvation, without becoming united with Christ, the better. It must be observed, however, that the purpose of election did not place men in this state, it found them already there. It did not place them, where there is no hope; but, finding them excluded from hope, it laid a foundation on which hope, might rest. And on the other hand, when it is 'said, if we are not elected, we cannot be saved, though we use the means of salvation, it is implied, that, should one of the non-elect comply with the terms Let every sinner feel, what every sinof salvation; that is should he repent ner would feel, were his eyes opened to and turn to God, he would not be sa discern the truth, that he is naturally ved. But, surely, there is no such idea dead in trespasses and sins, that his carcontained in the doctrine. On the con- nal mind is enmity against God; and 'trary, notwithstanding the election of that such is his perverseness, and hardsoine to salvation, it remains an unal-ness of heart, that, though Christ calls, terable truth, that "he who believeth, and offers him salvation, he refuses, and and is baptizeil, shall be saved." "Who-|| soever cometh, shall in no wise be cast out." Some, it is true, will never be saved; but it is only because "they will not come unto Christ, that they might have life." One other objection, only, will be considered. It is, 7. That the doctrine of election is discouraging, and calculated to drive inners to despair. But, how can it be discouraging? Whom can it drive to despair? Is it not, on the contrary, the very ground of all encouragement? Let this "foundation of God" be removed, and where shall hope find any ground on which to rest? It must still be borne in mind, that sinners, left to their own choice, all refuse salvation, when offered to them in the gospel. They will not come unto Christ, that they may have life. This being the fact, how are they to be saved, unless God make them willing? And, whom will God make will not come unto him, to receive the blessing; but that, if left to himself, he shall continue to reject Christ, and bis salvation; let him feel this, which is only to feel according to truth; and let election, or the determination of God to save some sinners be kept out of view, and what can possibly save him from despair? He sees that, unless God be pleased to interpose, in sovereign mercy, and change his heart, he must inevitably perish. Yet, if the purpose of election be out of view, he can have no reason to hope, that he will thus interpose. Indeed, if he believes that God has not determined to saxe him, and that he is unchangeable, he must believe, that he never will so determine. Surely, then, he must sink in dispair. But, thus sinking, let the gracious purpose of God, to save some such guilty creatures, as he feels himself to be, come into view, and let him embrace it as truth, and a gleam of hope instantly breaks in upon his despair |