and to each, and, consequently, the toleration of Sabbath profanation, or the neglect of Sabbath duties by any member of the household, involves the master in the guilt of its violation. It is true that he cannot impart a spiritual frame, or ensure the right. observance of its duties; but it is nevertheless true, that he has a divine warrant, and lies under positive obligation to see that it be outwardly observed in all its requirements. Thus the law of the Sabbath was interpreted by the Reformed and Covenanted Church of Scotland. Act of Assembly, 1647, "It is directed that the master of the family ought to take care that all within his charge repair to the public worship, which, being finished, he is to see that the rest of the day be spent in the private and secret exercises of piety. Care is also to be taken that the diet on that day be so ordered, that neither servants be unnecessarily detained from the public worship of God, nor any other persons hindered from sanctifying that day."* How much closer the bond of affection and relative interest which subsisted between masters and servants in those days of revived religion, when every tie was sweetened by the influences of the cross! The Sabbath was indeed felt to be the "pearl of days," while master and servant rejoiced in its hallowed approach, and went up to the house of God in company.

Family religion is not to be confined to the Sabbath, or to public ordinances, however punctually observed. The religion of the Bible is designed for the regulation of the whole man in all the intercourse of life. In the proper regulation of the Christian family, the Sabbath exercises will be carried into the week, rather than the concerns of the week into the Sabbath. This is especially true of family worship, or the morning and evening homage of the household laid upon the domestic altar. From this exercise there must be no exclusion of the servants, upon the ground of time or convenience. Here, as in the case of the Sabbath, God's claim is prior to the claim of any master. The family as such, is under the most solemn obligation to call upon His name; but how can the family call upon God, in a domestic capacity, if the servants who are members in the family, are absent, or engaged in business? With proper arrangement, there can be no difficulty in regard to time or opportunity. All must assemble at a stated time for meals, and why not for worship? Is the bread that perishes more precious than the bread of life, or the sustenance of the body more important than the spiritual life of the soul? Are the things of time more essential than the things of eternity? The resolution of Joshua ought to be the guide to every Christian master: "As for me and my house, we will serve the Lord." In accordance with this, the Reformed and Covenanted Church of Scotland laid down specific regulations for the observance of secret and family worship, among which, the assembling of the entire household is explicitly enjoined. "The head of every family is to have care, that both themselves, and all within their charge, be daily diligent in the performance of secret worship, and be given to prayer and meditation." "The head of the family is to take care that none of the family

* Pardoven's Coll.

withdraw himself from any part of family worship."* It is the duty of masters, not only to pray with, but also to pray for, those who serve them; to call them with regularity together, and make them the peculiar subjects of earnest supplication, that they may hear their pleadings and entreaties upon their account, and be the witnesses of their solicitude for their temporal and eternal welfare. Could any thing be more calculated to impress their minds with the fear of God, and love to a faithful master, in whom they behold thus reflected the image of God?

Family catechising is another duty devolving upon the master, and a privilege of which the servant must not be deprived. This, like many other precious parts of the Christian religion, is associated with the past rather than the present; yet not the less valuable to the rising generation, nor less obligatory upon the heads of families. The Bible, the catechism, the sermon, and, indeed, the whole subject of redemption, presents an inviting field of inquiry, and never-fading source of instruction. If servants are ignorant, these are the best means for their enlightenment. If they are wayward, this is the most prudent mode of presenting their faults, while the whole subject of grace and glory lies open for their consideration. By Act of Assembly, August 1639, it is enjoined, that "Every minister is ordained to have weekly catechising of some part of his parish, and masters of families are to catechise their children and servants at home, whereof account shall be taken by the minister and elders assisting him in the visitation of every family."

Space forbids even reference to many other points of practical religion bearing upon the eternal well-being of servants. Let it suffice once more to press home the fact, that they are members in the family, and that, regarding his influence for good or evil, every master must give account. Be ye therefore living epistles of Christ, and your servants will not fail to mark that ye have been born from above, and that you possess a moral dignity which no earthly glory can bestow. Professors of the Gospel, covenanted witnesses for Christ, remember the honour of religion is deeply involved in the neglect or proper discharge of these duties. Masters and mistresses, your position is honourable, but your responsibilities are weighty. A charge is committed to your keeping-immortal souls are placed under your care-heaven, earth, and hell are awaiting the results of your influence. The time is short. Another six months, and they may be beyond your reach for ever. At no distant period their account as well as yours must be rendered. Let it be yours to attend diligently to the work that God has given you to do."In the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not which shall prosper, or whether both shall be alike good."

In fine, reflect upon the future as well as the present-upon the glory of God as rising transcendently above, and regulating the relations of man in domestic life. Endeavour through grace to dis

* Directory for Family Worship.

charge your duties, irrespective of the difficulties and disappointments you may encounter. Dare to be singular in the care of your servants' souls. Honour your God in their presence, and they will the more readily honour you. And here, as in every other case of public or relative duty, the divine declaration holds true, "Them that honour me I will honour; but they who despise me shall be lightly esteemed." It has been well observed by a modern writer, "A good master is a central luminary in the domestic system, and every child and every servant an attendant satellite, revolving in the force of his attraction, and reflecting the brightness of his glory. Or to change the metaphor, he is a fountain of gladness, continually sending forth, in gracious words and kindly actions, streams of pleasure to all that are in the house." Alas! that such holy and happy miniature worlds of domestic bliss are so rare in a Christian community. May not the language of the Holy One of Israel be here applied, "O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!" What blessed families would then form a blessed Church! What holy kingdoms would be organised with such holy elements! What pure, and holy, and peaceful cities would rise in moral dignity within these holy kingdoms! Would it not be the millenium begun, through the length and breadth of Christendom? While HOLINESS TO THE LORD would be at once the insignia of authority and the livery of subjection. "Amen, so let it be."

THE LORD'S SUPPER.

THE Sacrament of the Supper is a subject peculiarly solemn and interesting; and it is of much importance to have correct apprehensions concerning it, and of the character of those who have a right to its enjoyment. Scriptural views of this ordinance are greatly calculated, indeed, to secure against most of the errors in religion that now so extensively prevail throughout the Church. Deeply impressed with these considerations, we shall call briefly the attention of our readers,

I. To the nature of the ordinance. This topic would admit of large discussion; but as we intend to study brevity, our remarks must be general; though such as we consider fitted to prevent misconception, or to remove it where it may exist.

1. This is an ordinance of divine institution. It does not take its rise from any human authority, either civil or ecclesiastical. The Church of Rome has a number of sacraments, of which we find no account in Scripture; such as marriage, extreme unction, penance, and so forth. These have no authority as sacraments but that of the Pope. But the Lord's Supper has the authority of the Lord himself, the Church's divine, crucified, and exalted Head. Both the eating of bread, and the drinking of wine, as a commemoration of his death, to be observed in the Church till his second coming, he appointed "the

same night in which he was betrayed." "This," said he, "do in remembrance of me." Nor does his injunction apply to some only, but to all the members of his Church. Many who would be accounted Christians, habitually neglect this institution; and of these are not a few who attend regularly on all the other ordinances of God's house. But whoever neglects it, sins-he violates a law of Christ. We are not to be understood as propounding the doctrine that saints and sinners have an equal right to the Lord's table. None ought to go there who have not first come to Christ, and embraced him by divine and living faith. But the command to show forth his death in the way of believing is just as peremptory as the command to perform any other part of religious duty. Not observing this ordinance is not only sin, but sin peculiarly heinous. It is refusing to honour the Redeemer in what his honour is peculiarly concerned. Besides, it must be grieving and discouraging to the godly to see professors so belying their profession. It must harden even the infidel, and confirm him in his belief that religion is mere pretence, and only a name. Some, it is true, neglect this duty from a feeling of unworthiness. They are perplexed with doubts and fears about their state, and, on this ground, refrain from communicating. But while such persons must be sympathized with, and their motives respected, yet they cannot be held excusable in thus neglecting to honour Christ. Their duty is present believing, and to go forward looking to Christ, trusting in him, and confidently pleading his promise of grace for the discharge of all duty. Many go to the Lord's table who ought not to go, as we shall see in our subsequent remarks, and who eat and drink judgment to themselves by going; but this does not free any from the duty. All ought to observe it in the manner which Christ requires, and improve the promise of his Spirit for all suitable and necessary preparation.

2. The Sacrament of the Supper is especially commemorative. The grand design of it is to celebrate or keep in remembrance Christ's death. While Christ's own command is, "do this in remembrance of me," the Apostle declares, that, in "eating the bread, and drinking the cup, we do show the Lord's death till he come." This many seem not rightly to understand. They speak of the sacrament as a mere feast for the soul-a feast of love-and an ordinance of communion. The communion has become almost universally its name. But though it is a feast, and the richest feast at the Gospel table-though coming to it is coming to Christ's banqueting-house, where his banner over his people is love, and where they sit under his shadow with great delight, and feel his fruit sweet to their taste-though it is meat indeed, and drink indeed, and wines on the lees, and peculiarly a foretaste of heaven, where they shall drink wine new with Christ for ever-and though there is in it the most intimate communion with the Father, and also with his Son Jesus Christ, that can be enjoyed on earth-yet it is, strictly speaking, and chiefly, a commemoration of Christ's death. It brings into view much besides his death: looking back to God's purpose of mercy and salvation to sinners through him; to the covenant comprehending the Father's appointment of him to his work, and his own voluntary and gracious undertaking; to his mir

aculous incarnation in the fulness of time; and to the whole course of his obedience and sufferings in the flesh; it looks even to his resurrection, and exaltation, and second coming: but the grand object of it is to celebrate his death. It was appointed to keep his death and his love in dying in remembrance; and when this is lost sight of by communicants, the ordinance is not properly observed.

3. The ordinance of the Supper thus commemorative is sealing. It is a seal of the covenant of grace. Sealing is an act of confirmation, and before the art of writing was practised, was employed instead of subscription. Any charter or other legal document made by one party in favour of another, was confirmed not by writing, as now, but by sealing. The maker rendered it legal by appending to it his seal. Thus the covenant entered into in Nehemiah's time, was sealed by the Tershatha and the other heads of the congregation. This ordinance, like baptism, the other sacrament of the New Testament, is accordingly God's subscription or seal. It is, as it were, His hand-writing affixed to his covenant, as the charter of the heavenly inheritance, securing to his people, in the way of their believing all its rich, and precious, and eternal blessings. Not a blessing of the covenant, whether considered as grace or glory, but it seals to the believing communicant, making to him not only pardon, and peace, and holiness, and victory over death and the grave, but the crown of immortality sure. Many grounds have the Lord's people to trust him for the enjoyment of covenant blessings. They have His word for this, and even His oath. They have His Spirit as a witness of their title to them, and as an carnest of their perfect fruition. They have Christ himself in their souls as the hope of glory. But as a further mark of his condescension and additional ground of faith, he has added to all this his seal. How precious an ordinance does this view of it make the Supper! and what an encouragement to its observance!

4. This ordinance is, on the part of communicants, a solemn attestation of their allegiance to Christ. It is the duty of all to profess the truth of Christ. While with the heart we believe unto righteousness, with the mouth we should make confession unto salvation. Christ himself requires us to confess him before men. But whatever, as members of the visible Church, we declare in the way of public confession with the mouth, we declare sacramentally at the Lord's table. There, in the most solemn manner, before God, angels, and men, we affirm our belief in, and resolution to adhere to, every doctrine of supernatural religion. There is no difficulty in seeing, that showing forth the Saviour's death implies a declaration that wo believe the doctrine of his atonement as the ground of the forgiveness of sins, and of his righteousness as the ground of our acceptance with God, and title to eternal life; and in like manner does our communicating imply an avowal of firm belief in, and unwavering adherence to, every truth of God's word and of our Christian profession. We appear at the communion table as witnesses for Christ, and accordingly, as the decided opponents of every injury done to his truth and cause. Hence the inconsistency of what is denominated free communion, or persons of different denominations and views partaking of the Lord's