" he was fanctified, an unholy thing, and hath done "despite to the Spirit of grace." Thus the neglect of the Lord's day, and of public Chriftian worship, is nothing less than to trample under foot the Son of God, contemn the blood of the everlasting covenant, reject the only facrifice for fin, and do defpite to the holy Spirit. It is falling away from Chriftianity. How could Chrif tianity be preserved in the world without public worfhip and ordinances? How could it be remembered that Jefus died and rofe again? How could the flame of love be cherished? With the lofs of public worship, the lofs of the Lord's day must follow; or be obferv. ed for no religious or ufeful purpofe; but merely in recreations and every excefs. Thus important is the Lord's day, and the devout remembrance of it. This day and its institutions are the principal means of keeping alive the spirit of religion and the knowledge of redemption. To neglect them is the fure way to the lofs of Christianity, both name and thing. See then the great fin and danger of forgetting this day; of forgetting the defign of it-of cafting contempt on the public ordinances of it-of difhonouring the day by unneceffary worldly labour, journeying, or converfation on fecular affairs, or by vain and trivial amusements. How deplorable is the state of that people, who have no fanctuary dedicated to God and his Sonwho have loft the remembrance of the Lord who bought us?

If Chriftianity be true, it is of the higheft importance. Among the gifts bestowed on the church, when the head of it" afcended up above all heavens, that "he might fill all things," were "apoftles, prophets, "evangelifts, paftors and teachers"-extraordinary and ordinary minifters. The following words fhew for what purpose they were given-" For the edifying of the body of Chrift: Till we all come in the "unity of the faith, and of the knowledge of the "Son of God, unto a perfect man, unto the measure "of the ftature of the fulness of Chrift." Providing

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for a fucceffion in the miniftry of reconciliation, he promised them his prefence while they keep to his inftructions. "He that heareth you, heareth me; and "he that despiseth you, despiseth me." The gospel is preached for a witnefs, whether men will hear it or not. If they receive it, they improve the means God hath ordained for their inftruction in righteousness and growth in grace: If they reject it, they refufe the means of religion, and have no cloak for their fin and folly.

In the light of the Chriftian revelation, the feparation of the Lord's day from other days, and the inftitutions of the Chriftian fanctuary, we are lift up to heaven. God forbid that these privileges fhould be abused or neglected. Happy for us, if we really know their value. The prefent age appears to be in no danger of a fuperftitious regard to the Lord's day. Lib. erties are taken and permitted which confift not with the fanctification of it. Heads of families would render an effential fervice to their houfe, and to fociety, by a care that this day may be religiously observed by all under their infpection and government. A reformation in this matter must begin with them. And for their laudable endeavors in this thing, their children and household will remember them in time to come, and call them bleffed.

May our young people confider seriously of what moment it will be to them, in all time to come, to remember the Lord's day in their youth-to honour the memory of their Redeemer, and reverence the houfe of God, and the ordinances of it.

O that there were this heart in them! God would think upon them for good. The generation to come would be a generation of his praife. The hearts of all pious men would rejoice. Aged faints, with fuch a profpect that religion would adorn thofe who are to come after them, might exult, "Let thy fervant depart in peace; for mine eyes have feen thy falva❝tion."

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THE RIGHTEOUS MAN IS MORE EXCELLENT THAN HIS NEIGHBOUR; BUT THE WAY OF THE WICKED SEDUCETH THEM.

THE

HE neighbour, with whom the righteous man is compared, is the wicked man. We will, first, point out the characteristic difference between the righteous man and his vicious neighbour. Secondly, Exhibit the excellence of religion in various particular illuftrations of the fubject.

We propose, FIRST, to point out the characteristic difference between the righteous man and his vicious neighbour.

When it is faid, The way of the wicked feduceth them, it is implied that the way which the righteous choose is plain, fafe and happy. "The path of the juft is as "the fhining light, which shineth more and more. The ' way of the wicked is as darkness, they know not at " what they ftumble." They cherish vain and imagi nary hopes of happiness. The choice they make, the course they pursue, deceives them to their own deftruction. The pious man bewares of the error of the wicked. "Every one who doeth evil, hateth the light, "neither cometh to the light, left his deeds fhould be "reproved." Because these are evil, he prefers darknefs to light. "But he that doeth truth, cometh to "the light, that it may be made manifeft that his deeds "are wrought in God."

The difference between the righteous man and his neighbour confifts not in any diftinction of birth, rank or external circumftances; of natural abilities or human acquirements. The former may be of mean parentage, and the latter a prince by birth. The former may be placed in the lowest room, and the latter called up to the higheft. The former may be poor, and the latter rich. The former may have but one talent, and the latter five. The former may be defpifed, reviled and perfecuted; and the latter efteemed, applauded and highly favoured. These things notwithstanding, the righteous man is more excellent than his neighbour.

Let us attend to the ftandard of excellence, as applied to intelligent creatures. No diftinctions, which nature or providence has made, no adventitious qualities, or merely human acquifitions, conftitute this excellence. It is a renovation of the foul after the image of God; the imitation of his moral perfections; acquiefcence and joy in his government; firm confidence in his promises; a view of him as our reconciled God through the Mediator; together with the highest satisfaction and hope fpringing from the perfuafion of his fpecial love. If the perfections of God are infinitely amiable, the juft object of the fupreme veneration and delight of all his intelligent offspring, then a conform ity to him in righteousness and true holiness conftitutes an excellence with which no other may compare. We feel agreeable fenfations in contemplating the beauties of nature and art. Natural beauty and har mony are pleasing. Benignity of temper and fuavity of manners are attractive. Much more fhould thofe difpofitions of the heart be engaging, which conform the offspring of God to their divine Parent, who only is holy effentially, perfectly and immutably fo-the fource of all good; the original of all excellence.

We propose the following diftinct illuftrations of our fubject. Religion is excellent as it implies a thoughtful, candid mind, attentive to the nature and confequences

of its volitions and actions, and impreffed with a fense of accountableness-As it involves fupreme love of the greatest and best of Beings, and univerfal charityAs it also involves the various virtues of felf-government. Its excellence further appears upon a comparifon with the opposite character.

First, Religion is excellent; for it implies a thoughtful, candid mind, attentive to the nature and confequences of its volitions and actions, and impreffed with a fenfe of accountablenefs.

A rational creature, on probation for eternity, and yet living without reflection, is like the beafts that perish. Or if he reflects with no other view than to accomplish the end of his appetites, this is but to make reafon fubfervient to the paffions. The infpiration of the Almighty hath given us understanding, that we might contemplate him in his works; confider our relation to him as his creatures, entirely dependent and infinitely indebted; the end for which we were made; and the account, which, as moral agents, we must render to him. Candid enquiry, on all important fubjects, and especially on the most important, denotes impartial fearch after truth; a faithful use of means for the discovery of it; attention to evidence exhibited, in opposition to finister views or prejudices, which pervert the judgment. The only object in view is, to know the truth, the good and right way. The fpirit of religion always defires to know and do the will of God. It feeks his direction, and follows where he leadeth. Not exercising itself in things too high for the human intellect, it receives his teftimony, without demanding, How can these things be? Why hath God thus determined? We receive the witnefs of man, who may deceive or be deceived. Shall we hefitate whether to admit the witness of the God of truth? He guideth the meek and humble in his righteous paths. Such fhall understand; but the wicked, leaning to their own understanding, shall not. Humble enquiry,