are seen at the theatre and in the ball-room; and many an hour that would otherwise hang heavy on their hands is spent at the card-table; not, they will say, in gambling, but in mere amusement. It is also to be regretted, that there are some ministers of religion who give their countenance to such vain amusements. They can be present at the assembly, and frequent the racecourse, and appear to forget that they should be devoted to the service of God. No excuse can avail them, on scriptural grounds. No rank in society, no pretence of mixing with the higher classes, and beneficially influencing them, by repressing the exhibition of evil, can be sufficient here. They may act on principles of expediency and of worldly policy, but this will not do for eternity or even for time. They are manifestly acting in the spirit of the world, and sanctioning practices which have always been found most injurious to the real happiness of men; because they lead to forgetfulness of God; and the encouragement of vice. They profess to be ministers of that holy religion, the author of which thus speaks to those who preach his word: "In all things, showing thyself a pattern of good works." "Be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in pu rity."

The example above alluded to, has a very pernicious effect. It rivets the fetters of infidelity around the sceptic, and leads multitudes to be satisfied with themselves, when they find that they are no worse than their ministers; while the inquirer

after truth is filled with anxiety and wonder. It is indeed affecting to think that any man, who professes to be guiding his fellow-creatures in the way of holiness, of self-denial, and of consistency, in all things, can yet manifest such conduct. It is as if his preaching were only the acting of the Sunday, and the place of performance the temple of the living God. The character is assumed, and sustained for a little time; but when their part is done, the disguise is thrown off, and there is an immediate return to the realities of common life, and to the spirit and conduct of the world. Such men are not blessings to society. What they are, will best be shown when the destinies of mankind are developed, Luke xvii. 1.

Worldly professors also frequently manifest their dislike to spiritual religion. Satisfied with the name, they are displeased if any thing more should be spoken of, as necessary to constitute the Christian character. In conversation, every allusion to what is spiritual, is received with a frown; and even from the pulpit, the subject of experimental religion is listened to with a marked dislike. If they should meet with these topics in the publications of the day, they receive their decided reprobation; and they can hardly find epithets strong enough to express their disgust at those who can venture to speak plainly of the religion of the heart, of the spiritual worship which God requires, and of the evil of conformity to the world. The doctrines of the new birth, of salvation by grace, of the work of the Holy Spirit on the soul of man; to be convinced of the

importance of faith in Christ, and of self-denial in his service; these things are rejected as indications of enthusiasm or imbecility of mind. They have decided with themselves, that they may be religious, without thinking or speaking about religion; and that they may possess love to God, even while they do not retain him in their thoughts, and systematically oppose his will. They consider themselves good Christians, while Christ is unknown to them except by name. His atonement, his love, his condescension, and his intercession on behalf of sinners, present nothing interesting to them, and consequently are all despised as unworthy of their attention.

Hence, when they read expressions which have been employed by Christians, indicating a deep sense of unworthiness and self-abasement in the sight of God, even while they were doing the will of God; they suspect either that they are guilty of some secret sins, though they pretend so much sanctity in the outward conduct, or, that it is the language of unnecessary humility, of spiritual pride, even while affecting to be very humble. They have no feelings in common with those who sincerely say, "If thou, Lord, shouldst mark iniquity, O Lord, who could stand ?" "We are unprofitable servants." "In all things we offend, and come short of thy glory." "By grace ye are saved, through faith, and that not of yourselves, it is the gift of God." The language of contrition does not suit those who have never seen their sinfulness, or the claims of the Divine law. They never feel hum

bled on account of their numerous violations of the commands of God; for they vainly think that their religious profession, and their attention to outward duties constitute them Christians, and that God cannot require more. To such persons the language of Scripture must indeed be inexplicable, and the atonement of Christ must appear altogether unne

cessary.

When such are the principles of many professors, we might expect that the ordinances of religion would be but slightly observed. It is indeed the principal part of their religion to go once on the Sabbath day to a place of worship, but a very trifling reason will keep them away. The Sabbath brings no pleasure to them on its return; it is rather a period of time tedious and insipid. The real design of the day of rest is unknown and unfelt. If one part of it is spent in public worship, the rest of the day is considered as their own. Their consciences are satisfied with one service, and all the remaining hours, are spent " in thinking their own thoughts, and in finding their own pleasure." Instruction in divine things, an opportunity of having the soul benefited, communion with God and with his Son Jesus Christ, are never considered as the great objects to be attained in the duties of the Sabbath day. All is attended to as a form; bodily service is given, but the soul is withheld. The mind is as much secularized as on other days of the week; and to view the arrangements of the family, and the way in which their time is spent, it seems as if it were not a day of sacred rest, but one of worldly

bustle and sensual indulgence. Retirement to the closet, for the purpose of self-examination, is unknown; the reading of the Scriptures is in general neglected, and religious conversation is carefully avoided. It may be that some favourite preacher is spoken of with approbation—but this is all.

Worldly professors will also neglect a most important duty-the religious instruction of their families. That this should be the case will only appear consistent with their personal neglect of spiritual religion. The same individuals will use every means to procure for their children useful knowledge, as it regards the present life. Much expense may be incurred in giving to their offspring " a good education," but not one thought is devoted to the instruction of their family in the principles of true religion. They grow up as ignorant of scriptural morality, and of the doctrines of the Gospel, as if the Bible had never been bestowed on them. Such parents may indeed take their children with them to a place of religious worship on the Sabbath, and they will tell you that this is quite enough of religion for children. They forget, or perhaps never knew, that if, in human learning, the rudiments, the first principles, must be acquired before there can be any proper understanding of the language or science that is taught; in religion it is even more necessary that the first principles should be communicated, and that children, from step to step, should be led in the way of Christian knowledge.

It is granted that there are professors of religion, who do use means at home to instruct their children

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