Indeed such an institution seems to be indispensably necessary to the maintenance of pure religion among men. The strictest regard to it does not in the least interfere with the advantageous management of agriculture, manufactures, or commerce: while it exceedingly subserves the interests of civilization, morality, and genuine liberty, political and personal: whereas the profanation of this returning season of sacred rest proportionably tends to the increase of impiety, profligacy, and every kind of vice.

It would probably be found, upon a careful scrutiny, that the progress of irreligion and wickedness, in this land, hath kept pace with the neglect and contempt with which the Lord's day hath more and more been treated: and that no great regard is paid to equity, truth, or good morals, (except as reputation, interest, or fashion are concerned,) by those numbers of every rank, who, in different ways, profane this consecrated time, by spending it in business, journeying, feasting, polite dissipation, or gross excesses, as their habits and inclinations lead them.

Some indeed argue that, as we ought to keep every day holy, we need not distinguish the Lord's day from the rest of the week. But what is this more than a mere play of words, employed to justify disobedience to God and dislike to religious duties? Six days of the week may be spent in a holy manner, by a conscientious attention to the employments of our several stations in the community; by regulating all our undertakings and enjoyments in justice, temperance, truth, and love; and by being careful that they be "sanctified by

"the word of God and prayer." But obedience to one divine command cannot authorize disobedience to another. The Lord's day is set apart and consecrated by his authority to the great concerns of religious worship: it is therefore profaned by those actions which on other days are a part of a man's duty; because, being done at an improper season, they rob God of his due, and violate his command. Through the imperfection of language, the same word often conveys different ideas according to its connexion: and thus the term holy signifies consecration to God, and his immediate worship, when used concerning the sabbath; but it signifies conformity to any of his precepts, or to his image in justice, purity, truth, and goodness, when used in respect of our general conduct. Indeed they who argue in this manner may deal honestly, and be decent in their lives, from inferior motives; but they keep none of their days holy, that is, in obedience to God, from a regard to his authority, love to his name, delight in his service, and zeal for his glory; and they only want a pretence for neglecting religion and following their beloved worldly pursuits, as entirely on the Lord's day, as they do on other days, but in rather a different

manner.

Whilst a remnant continue to hallow the day of God, "not doing their own works, nor seeking "their own pleasure," during that sacred time, but counting it honourable and delightful thus to anticipate the worship and rest of heaven; it will constitute such a testimony for God and religion

Isa. lviii. 13, 14.

in the midst of the land, as may encourage a hope that our iniquity is not yet full. But, when there shall be only a few exceptions to the too general example already set, not only by the lower orders, but by legislators, magistrates, and other honourable, nay sacred, characters among us, of making the Lord's day a season for business, recreation, sloth, or indulgence; then, it may be apprehended, we shall be ripe for national judgments. For, if God hath a right to appoint what proportion of our time shall be sanctified; if he hath reserved this day for himself; and if we, as a nation professing to be his people, unite in refusing to comply with his appointment; what can we expect, but to be given up to our own delusions, till we become monuments of his awful vengeance?

It may be proper, under this head, to mention public worship more particularly; as the indolence of the carnal mind, and its aversion to religion, have lately been soothed by an attempt to prove that it is no part of a Christian's duty. It has been here taken for granted, or rather inferred from the scriptures that relate to the hallowing of the Lord's day, that one design of the institution is, to give all men (as far as it is regarded,) leisure to attend on public worship and the preaching of the gospel. Many are able to avail themselves of such opportunities at other times; and it is a good thing to be so employed when not prevented by duties of another kind. But, if the Lord's day were duly sanctified, all who had health might, at some times, have these advantages. Private devotion is indeed absolutely requisite to maintain the life of piety in the soul, and ought to be constantly practised:

but public religion peculiarly honours God, and keeps up the remembrance of his authority, perfections, and works, and of our relations and obligations to him: it is the grand means of diffusing piety more widely: it constitutes that tribute of adoration and gratitude, which the Lord requires of us, in the presence of our fellow-creatures: and, as we are social beings, susceptible of sympathy, the view of numbers, apparently animated with devout affections, has a powerful tendency to excite and invigorate them in our own hearts, and the example of esteemed characters has extensive good effects whilst what passes in public worship gives the judicious parent, or head of a family, the occasion and subject of instructing his household also.

In every way, therefore, the assembling of ourselves together, to hear the word of God, and to unite in adoring his glorious name, is necessary to the existence of true piety in the world: and, were this entirely laid aside, (as it is at present to an alarming degree,) we might confidently prognosticate the universal prevalence of ignorance, impiety, infidelity, and vice.

Public worship, in one form or other, has undeniably constituted a part of true religion in every age; and surely all serious and impartial persons will allow it to be reasonable that our great Creator and Benefactor should require us openly to adore his name, thank him for his goodness, and avow our entire dependence on him in all things; and that we should delight in meeting together for these important ends. They, therefore, who refuse to join statedly with his congregations in

rendering him the tribute which he justly claims, and they who draw nigh to him with their lips when their hearts are far from him, are alike guilty of robbing him of the glory due unto him.

VI. The Sovereign of the universe hath a right to appoint his own vicegerents. He uses two principal means in governing mankind. His spiritual law has authority over the conscience, and takes cognizance of the thoughts and intentions of the heart, and of numerous actions which human laws cannot reach; and its sanctions chiefly relate to the future and eternal world: but civil government and human laws have authority over the outward conduct in those things that relate to the welfare of society; and their sanctions are wholly of a temporal kind.

Whether we study the book of reason or that of revelation, we must allow that civil government is the ordinance of God for the punishment of evil doers, and the protection and praise of those that do well: and, when we duly reflect how he accomplishes his purposes by instruments and second causes, as well as by an immediate interposition, we shall perceive that the existing government, and the persons actually established in authority in any country, are as really appointed by him as they were in Israel, when Moses, Joshua, or Samuel, was the ruler, or when the kingdom was conferred on David and his family. The manner in which the choice is notified differs, but the same great Sovereign still selects his own vicegerents.

An inconceivable variety of circumstances and events have occurred, through many generations,