out pleading in behalf of some degree of ingratitude, of aversion to infinite excellency, or disaffection to the authority of consummate wisdom, justice, truth, and love?

The substance of the second table is equally consonant to the decisions of sober reason; as we must perceive if we could but divest ourselves of the bias which results from our inordinate selflove. The happiness of any other of our species is, in itself, as important as our own: it is therefore reasonable that we should "love our neigh"bour as ourselves;" and that we should judge and act, in all the various concerns and relations of life, with an undeviating regard to this equitable rule. This would produce an habitual attention to the life, health, reputation, liberty, ease, peace, domestic comfort, and purity, of every other person, similar to that with which wise and rational self-love would desire that they should regard our's. We should never, in this case, pursue our own interest, or indulge our own passions, to the injury of any other person: we should recede from our own advantages, and thwart our own inclinations, whenever we could thus promote the greater good of any man, though a perfect stranger, or an injurious adversary: and we should uniformly practise perfect equity, sincerity, fidelity, candour, kindness, and forgiveness; and connect universal philanthropy with the unfailing performance of every relative duty. If all men acted in this manner, fraud, slander, malice, envy, discord, wars, seditions, massacres, oppressions, slavery, licentiousness, and the long train of dire evils which waste and harass the human species, would be

finally terminated; and earth would resemble heaven in felicity as well as purity: for, all con-fusion and misery spring from the transgression of the law, and its inseparable consequences.

If we could not so clearly discern the excellency of the divine law, it would nevertheless be reasonable for us to acknowledge the right of the great Lawgiver, and to submit to his authority as Judge of the world. But, when it is demonstrable that his "law is holy, just, and good," and calculated to make all his obedient subjects completely happy; they must be left without excuse, who not only break his commandments, but speak and act as if he had no right to command, or as if they were under no obligations to obey.

When we seriously reflect upon the miseries which have arisen from transgression, in every part of the creation which it hath pervaded; as well as on the rebellion, contempt, ingratitude, and enmity against God, which are contained in every wilful sin; can we confidently say that we are capable of determining what degree or duration of punishment it deserves? Shall we not rather keep silence on a subject in which we are too deeply interested to be impartial, and too short-sighted to be competent judges? Surely it is more reasonable to leave this matter to the decision of infinite wisdom and justice, to submit to the award of our Creator, and to betake ourselves to his mercy, as our only refuge from his righteous indignation! This must be one of the RIGHTS OF GOD, and of our duties and perhaps human folly, impiety, and presumption have seldom appeared more complicated, than when sinners argue that he will not

fulfil his threatenings, because they venture to assert that it would be contrary to his justice and goodness so to do! and when, encouraged by this groundless hope of impunity, they continue to "neglect his great salvation," and to add to the number of their crimes! "Canst thou by search"ing find out God? Canst thou find out the Al"mighty to perfection? It is higher than heaven, "what canst thou do? It is deeper than hell, what "canst thou know?" "But to man he saith, Behold, the fear of the Lord, that is wisdom; and "to depart from evil is understanding.")

V. The Lord hath a right to appoint the ordinances of his own worship, and all things relative to the prayers, praises, and thanksgivings of his rational creatures. This implies that he hath a right to the adorations of all those whom he hath formed capable of this reasonable service, and that they "rob" him of his due who do not worship him; whether they give his glory to those "who σε by nature are no gods," or whether they be wholly irreligious. But he alone can perfectly know in what manner it best becomes his creatures to worship him.

Every thing therefore, essentially connected with our religious worship, should be regulated according to the revealed will of God: who no doubt has a right to the use of all our time, abilities, and possessions, which should, in one way or other, be employed in his service and devoted to his glory; and, consequently, he may require us to appro

'Job xi. 7, 8. xxviii. 28.

priate to religious duties whatever part of them he pleases.

The institution of the sabbath, or of one day in seven to be kept wholly to the Lord, may be adduced as an instance on this part of our subject. The mention of the day of sacred rest immediately after the account of man's creation; the attention to it which was required of Israel previously to the giving of the law; and the form of the fourth commandment," Remember that thou keep holy "the seventh day;" concur in proving the appointment to have been coeval with the human race: and this is further confirmed by the general custom from the beginning, in so many parts of the world, of computing time by weeks; which cannot be so well accounted for in any other way, as by concluding that it was the effect of tradition, derived from Adam and Noah, and retained when the reason of it was forgotten.

The circumstances of mankind have been greatly altered since our first parents were created " very good;" " and the Lord hath dealt with his church according to different dispensations: yet the same proportion of consecrated time hath invariably been adhered to. For Jesus Christ," the Lord of the "sabbath day,” hath manifestly established its obligation on his disciples: as his allowance of works of piety, mercy, and real necessity, implies a full confirmation of the prohibitions, contained in the law, of all other kinds of labour. But the example and writings of his apostles prove that, by his authority, the first day of the week (on which he

1 Exod. xvi. 5. 22-30.

arose from the dead,) was set apart instead of the seventh; though the change was silently and gradually made, that the prejudices of the Jews might not be needlessly excited. On this day "the "Lord of the sabbath," after his resurrection, repeatedly met his disciples, and spake peace to them on this day the Holy Spirit was poured out upon them, subsequently to his ascension: they were afterwards accustomed on it to meet together to break bread, to preach and hear the gospel, to collect or dispense their alms, and for other religious purposes: and the custom of the Christian church from the primitive times sufficiently proves the observance of it to be an essential part of our holy religion. It is also emphatically called “ the "Lord's day,"1 or the day of Christ, which he claims as his own, and requires his disciples to dedicate to religious services, as far as they have the opportunity and power so to do.

The strict observance of this holy day, by suspending all kinds of labour; (except such as have been mentioned ;) by avoiding all worldly pleasures and engagements; by employing it in the devotions of the closet, the family, and the public congregation; in the pious instruction of children and servants, and in religious meditation and conversation; forms a badge of distinction, a bond of union, and a means of communion with each other, among true Christians: it tends greatly to promote the glory of God, and provides in the most important manner for the propagation of real Christianity, and the edification of the church.

' Rev. i. 10.