than commemorating our Saviour's sufferings, agony, and death, by that expressive ceremony of the Lord's supper? Certainly, if our nature is at all susceptible of good impressions, we cannot but be very tenderly and deeply affected with the inestimable love of the Father, and the sufferings and death of our blessed Redeemer, which in that gospel ordinance are exhibited to our consideration; and we must feel the most ardent gratitude and love towards the Trinity in Unity prevailing in our hearts, disposing and constraining us to dedicate and resign ourselves most cheerfully and entirely to the service of true religion.

We may appeal to the reason of every candid person, whether the different parts of public worship have not the plainest tendency to introduce, strengthen, and improve right principles, and to form a temper of solid piety and pure virtue in all who, with judgment and affection, attend to them. We may further appeal to the experience of men in general, whether these things are not always the means of maintaining a sense of religion and of moral obligations in a much stronger degree than could otherwise be expected in the great mass of society. So that the institution of public worship is not only calculated for giving men lively impressions of religion, and improving them in the practice of it, but actually produces these effects, in some considerable degree, among a great part of mankind.

By performing the duties of public worship, a mutual esteem, friendship, and love, is promoted among Christians. This may be expected to follow as a consequence; for by all having the same liberty of access to the throne of grace, and offering up our common supplications and prayers, with thanksgivings, to the one God and Father of all, in the name of his incarnate Son, the only Media

tor between himself and men, we cannot but perceive that we all stand on one common foundation of presenting ourselves to his merciful regards; and by all partaking of one baptism, we are not only engaged in the same holy profession, but, on fulfilling our engagements, or as the apostle expresses it, "the answer of a good conscience," all are entitled to the same blessed hope of salvation. And by all eating of one bread, and drinking of one cup, in the Lord's supper, we acknowledge ourselves, with our fellow-Christians, to be one body under Christ, the common head.

From whence we may very naturally conclude, that we ought to have the sincerest esteem for all our brethren, and that a spirit of mutual love is, according to the will of God, to animate the whole society of Christians; that all who are really members of the mystical body of Christ, are to be dear to one another, on account of these spiritual and high relations which they have in common to the blessed God, and the Lord Jesus Christ, our merciful Saviour; that the weakest and meanest of them are not to be despised on account of their low condition in the world; that those of them who are most highly raised and dignified in society, should be always ready to stoop to the lowest acts of humility and condescension, for the good of a poor or afflicted Christian brother. "Be ye," says the apostle, " of the same mind one towards another; mind not high things, but condescend to men of low estate." And that all should rejoice in the happiness of each other, the language of the same apostle is, Rejoice with them that do rejoice,” and should take every opportunity of promoting it-" Seek every man another's welfare.

EXCUSES.-It follows very plainly from what has been advanced on this important subject, that the neglect of

attendance on public worship, enjoined by the direct sanction of Christianity, is very criminal and inexcusable in all who profess to believe in this holy religion. Though we saw no particular advantage to be obtained by attending to the duties of public worship, and had no substantial reason to induce us to observe them, but a mere declaration of the will of God that we should do so; yet this surely would be a sufficient ground for showing a particular regard to them, and we could not evince a careless indifference concerning them, without being guilty of presumption, and a failure in the submission which we certainly owe to him, who is the supreme Lord and Governor of all things. But when we consider, that these duties are not only required by the positive will of God, but besides, that they are of the greatest use for supporting the profession of the Christian religion in the world, and for promoting experimental piety and practical morality among men, what sentiments must be entertained by all sober persons, of the daring presumption of neglecting them? Is not such a conduct most evidently bad, as it shows not only a want of due regard to the Supreme Being, but a stupid unconcern about the things which are of the utmost importance for promoting the happiness of mankind.

Some plead in excuse of this neglect, that they can spend their time as profitably at home, that, if they pray in private, read the Scriptures, and meditate on divine things, it is in their esteem equally as good as attending public worship. It is to be wished, that they who speak in this manner would thus employ their absence from public worship; but that is much to be doubted. Yet admitting they do, we may observe, in answer to this plea, If it be as well to worship God in private as in his house, why was a particular day appointed for public

worship? Why are we, as Christians, required to make an open profession of our faith, to confess Christ before men, and to join in the communion of the saints, or the assemblies of Christians, in offering up to God our united prayers and praises, in hearing his holy word, and partaking of the sacraments? It is certain, that there is no possibility of being a true Christian without being a member of Christ's body; and it is expedient to our being a member of Christ's body, that we be members of his church, which is mystically styled his body. How then can any person be a member of the church, who, having an opportunity, wilfully refuses to join in the public worship performed in Christian assemblies, and partake in all the solemn ordinances of religion, which are essential to their membership, and are the distinguishing mark and badge of it?

Besides, the public ordinances of religion are not in their nature indifferent, or insignificant; they are the means appointed to assist us in attaining the unspeakable benefits tendered in the gospel: and how any man can hope to attain these, without conscientiously joining in those instrumental duties of religion, which God has instituted for this purpose, it would be difficult to conceive from any thing which Christianity teaches, from whence alone we must learn the knowledge and measure of our duty.

Whatever pretences they may make, who habitually neglect an attendance on public worship, it is very much to be questioned, if they have any true religion, or ever sincerely served God in private, since they have no regard to that institution which is as expressly commanded as are the duties of the family and closet. Not to say, how great injury they do themselves, in refusing to make use of the ordinary means of grace; and how little reason

have they to expect it, from their own private endeavours, though admitting them to be zealous, while they not only neglect the best, the fittest, and most certain method prescribed for the obtaining of it, but also live in an open and wilful breach of one of God's express commands.

But notwithstanding this, or any other excuse, which some may make to countenance this shameful conduct, public worship ought not, however, to be neglected, unless on some particular and urgent occasions, for there are and may be reasons sufficient to justify a person for sometimes absenting himself; but then we should not admit of trifling pretences, or make use of such excuses as will not bear examination, but be careful that they are such as God will accept, when we come to appear before him in judgment. It is surely very absurd to make that a plea for absenting from public worship, which, in cases of pleasure and business, would be thought none; and yet things of this sort are frequently brought forward in the way of extenuation, and thought to be sufficient, Such persons should seriously consider how little such feigned pretences will avail with God! How many persons slumber away their time when the season requires their dutiful attendance in God's house! How many talk, or saunter away the sacred hours in the fields, or gardens, in paying or receiving visits, rather than attend the solemnities of divine worship. How easily are many kept from public worship by every little frivolous incident, such as a slight indisposition, a sprinkling of rain, a little more than ordinary heat or cold, the call of a friend, or any thing equally of no moment; however, the cause that is deemed sufficient for not attending the house of God, does not prevent them from pursuing their secular affairs.